THE DOCTRINE

OF RECOGNITION

SUNY series in Tantric Studies

Paul Muller-Ortega, editor

-

K�EMARAJ A

THE

DOCTRINE OF

RECOGNITION A Translation of

Pratyabhij'nahrdayam

with an Introduction and Notes by JAIDEVA SINGH

Foreword by Paul Muller-Ortega

S T A T E U N I V E H S I T Y 0 F N E \YJ Y 0 H K P I� E S S

First published in U.S . A . by State University of New York Press, Albany

© 1990 Motilal Banarsidass All rights reserved Printed in the United States Published in India by Motilal Banarsidass, Delhi, 1980

No part of this book may be used or reproduced in any manner whatsoever without written permission, except in the case of brief quotations embodied in critical articles and reviews.

Editing and design by Sushila Blackman For information, address State University of New York Press, State University Plaza, Albany, NY 12246

Library of Congress Cataloging-in Publication Data K�emaraja, 11th cent.

f Pratyabhijtiahrdaya. English l The doctrine of recognition: a translation of

Pratyabhij1iahrdayam K�ernaraja: with an introduction and notes by Jaideva Singh, translator.

p. cm. Translation of: Pratyabhijtiahrdaya. Includes Index. ISBN 0-791'!-0150-2. -ISBN 0-7914-0151-0 (pbk.) I. Kashmir Saivism-Doctrines-Early works to 1800. I.

Singh, Jaideva. I I . Title. BL1281.1545 .K74131990 294. 5'95-dc19 89-4426

CIP

Dedicated with profo1111d respect to

Swa111i Lak$111aua Joo, to who111 alone I owe whatever little I know of

Pratyabhijiia philosophy

CONTENTS

() 111 Foreword

1 Pre face

3 Introduction

31 Analysis of Content

40 Con.tents for Siitras

41 The Doctrine of Recognition

99 End Notes

113 Glossary

124 Sanskrit Index

128 English Index

133 Appendix

FOREWORD

I t is a great pleasure to introduce this book as part of the ongoing program of publication by SUNY Press in the Tantric Studies series. This book contains a translation of a text about enlightenment written in Kashmir in the tenth century. Its author, K$emaraja, was the brilliant disciple and interpreter of one the greatest sages India has produced, the tantric Shaiva guru, Abhinavagupta. Perhaps because of this provenance, its subtle and profound teachings about the Goddess of Consciousness, the power of consciousness or citi-5akti, remain as fascinating and compelling for us today as they were a millenium ago. Moreover, K$emaraja composed his concise Sanskrit siitras about enlightenment specifically for those who were not trained in logic and philosophy, but who nevertheless had received the enJightening grace of Siva and were desirous of under­standing its nature in more detail. As such, the Pratyabliijlial11:daya111 (PHi:) remains one of the best introductions to the tantric Shaivism of Kashmir. We now know that Kashmir Shaivism is one of the most sophisticated and elegant varieties of Tantric Hinduism. In the following pages the reader will gain access to a rare vision of esoteric Hindu spirituality.

We are fortunate that in 1963 Thakur Jaideva Singh undertook to publish a translation of this text in order that a wider audience could profit from its wisdom. The popularity of Singh 's translation of the Pratyabhiji1ahrdayarn led to a second revised edition in 1977, and now, because of the importance of this book, it is being republished in the present SUNY edition with the title The Doctrine ef Reco,iz11itio11. This book represents a completely new recasting of the book that was first published in India some twenty-six years ago.

Jaideva Singh presented the Pratyabli[j1/ii/11:dayalll to the public as the first of what would eventually be five important books, which translate and annotate crucial texts of the Kashmir Shaiva tradition.

Foreword IX

As part of his intense interest in this tradition, Singh published in subsequent years translations of the Vijiiii11ablrairava (1979), the Spm1da Karikiis (1980), th_e Siva-Siltras (1979), and, as the culminating labor of his life, the Paratrilusika-vivarai.1a (1988). Unfortunately, this last book appeared posthumously, as Singh died at the age of 93 on May 27, 1986.

These publications may be credited with greatly contributing to the current vogue in Kashmir Shaiva and Tantric studies. Singh devoted himself tirelessly to translating and accurately interpreting the philosophical worldview of Kashmir Shaivism. He was deeply committed to making the vision of reality contained in these texts accessible to the modern reader. Singh did not undertake his jour­neys of interpretation into this very esoteric tradition entirely un­aided. He studied for many years with Gopinath Kaviraj, one of India's foremost scholars as well as practitioners of the Hindu Tantra. In addition, he sought the help of the sole, living representative of the Kashmir Shaiva tradition, Swami Lakshman Joo. He was con­vinced, as he said shortly before his death, that, "Kashmir Shaivism is the culmination of Indian thought and spirituality. " His labor of love constitutes a legacy that will bring joy and illumination to many.

In the following pages, the reader will find a book that opens up a new universe of spiritual inquiry. In a careful rendering of the Sanskrit text that adheres very closely to the original, the book allows us entry into Ksemaraja 's vision of the nature of con­sciousness. In the short compass of the text, Ksemaraja presents the journey of consciousness from the level of the Supreme down into embodiment, transmigration, and bondage, and then up again, to enlightenment and liberation. This journey is explicated in the con­text of the philosophy and practice of Pratyablrij'iiii, the process of recognition. Th e Doctri11e ef Recog11itio11 is at once a work of profound scholarship and an expression of a vital and powerful spiritual search. Since its composition almost a thousand years ago, the text here translated from the Sanskirt has served as the basic, introduc­tory handbook to the abstruse philosophical system of Recognition.

The tradition of Kashmir Shaivism harks back textually to a series of aphorisms said to have been inscribed on a rock by Siva. and known as the Siva-Siltras. This foundational text was revealed to a sage by the name of Vasugupta in about the middle of the ninth century. Vasugupta had two disciples: Kalla�a, to whom arc at-

x Foreword

tributed the Spa11da Karikas, and Somananda, author of a text known as the Sivadr��i. It is Somananda who is usually credited with being the founder of the philosophy of Recognition, the Pratyabliijtiii branch of Kashmir Shaivism. However, it was Utpalacarya, a disci­ple of Somananda, who systematized this philosophy in his isvara pratyabhijiiia-karikas (iPK). This great work was commented on twice by Abhinavagupta, K�emaraja's teacher, to form the complex and abstruse philosophical system of Recognition. K�emaraja com­posed his PHr especially for those desirous of understanding the process of recognition but who were unable to master the intricacies of this philosophy as it had been devised by Utpaladeva and Ab­hinavagupta. In the PHr, K�emaraja explores the notion of recogni­tion in terms of the process of meditative absorption catalyzed by the power of the grace-filled guru.

Abhinavagupta, K�emaraja's guru, is rightly famous for the creative and authoritative manner in which he forged an unprece­dented synthesis of agamic and tantric Shaivism. As a student at the feet of this polymathic teacher, K�emaraja had absorbed the brilliant synthesis of Tantrism, Shaivism, alchemy, yoga, and esoteric ritual which comes to form the Trika-Kaula teachings. K�emaraja's forte was his capacity to systematically apply Abhinavagupta's Trika­Kaula to the writing of long commentaries on the fundamental texts of the Kashmir Shaiva tradition. K�emaraja was a prolific author, and he is credited with a number of works among which may be mentioned commentaries on the Svacch a11da-ta11tm, the Vi-

jiianabh airava, the Spa11da Karikiis, the Siva-S 1ltras, as well as many others.

By contrast, the PHr is a relatively short composition of twenty concise siitras with an autocommentary. [t was designed to bring a knowledge of the teachings of Recognition to those who were unprepared for the study of Utpaladeva's massive and dense philo­sophical treatise on the topic, the JPK, as well as Abhinavagupta's own commentaries on this text, the Laghvl and the Brlwtl. These closely argued treatises represent the core of what could be called Kashmir Shaiva "philosophy." In the PHr. K�emaraja tried to bring the essence of this philosophy to a wider audience of readers.

Moreover, it is clear that the motive for the composition of the PHr transcends the purely philosophical and is frankly soteriologi­cal. The notion of recognition stands at the very heart of the entire Kashmir Shaiva conception of enlightenment. In order to under-

Foreword xi

stand it, we must appreciate the philosophical superstructure which upholds Kashmir Shaiva ideas about the nature of reality and the dilemma of transmigration. This superstructure forms the technical horizon within which K�emaraja coalesces his vision of the journey of the citi-fakti, the power of consciousness.

Curiously, despite the title of the work, it is the citi-5akti and not recognition which forms the central focus of K�emaraja's exposition. Pratyabliij�ia is not mentioned directly in the siltras and appears only once or twice in the commentary. Nevertheless, the title of the text is still quite apt, because at the end of his exposition, K�emaraja has laid out the fundamental elements of the teachings of Recognition. In fact, the tide of the text, here rendered as the Doctrine of Recogni­tion, could perhaps be more literally rendered as the Heart of Recog­nition. The symbol of the hrdaya employed by K�emaraja in the title of his work alludes to Abhinavagupta 's Trika-Kaula teachings about the Heart of Siva and the process of tantric sadlia11a. Thus, the PHi: stands at the intersection of the philosophical and practical-experien­tial dimensions of Kashmir Shaivism, and works to unite and inter­connect them. It is in the Heart that recognition takes place. The Heart is the concealed and supremely secret presence of infinity within the finite, of Siva within the transmigrating individual. Thus, K�emaraja reveals to us in this text the secret of the doctrine of recognition, and that secret resides in the innermost Heart.

Recognition arises out of an internal knowing, which precedes and anticipates a perceptual re-matching. In some sense, memory plays a fundamental role in ordinary recognition. We know about someone, we remember them, and when we see them walking down the street, we match our memory and our previous knowl­edge of the person with the physical presence of the person, and we recognize them.

In the spiritual process of recognition, because what we recog­nize is our Self, we re-cognize, re-member, what we already have always known. We remember that we remember. A cosmic amnesia lifts, a veil is removed, a miasmic fog drifts away, and there takes place a fundamental shift in our perception of ourselves and of the universe. This shift, which radically restructures our self-experience, is more than memory, however. It is a synthetic activity of con­sciousness which creates a new and liberating gestalt of wholeness, in which reality is seen as it really is. The fundamental bases of self­knowledge shift in a hitherto unsuspected fashion to reveal the

XII Foreword

eternal co-presence of the divine and unconstrained consciousness within the finite and limited awareness of the individual. What is recognized is the Self, is ourselves. The nature of that Self is divinity, is Siva, is blissfulness, and its recognition constitutes an end to all dilemmas, all limitations, all problems. Thus, in the process of recognition, ordinary awareness comes to encompass its own un­bounded source. In the ritual and religious language of the tradition, this leads to the ecstatic cry of recognition, "I a111 Si11a-Si110'/iam."

The PHr summarizes, in the compass of its twenty s1ltras and their commentary, a vision of the cosmic process in which the human dilemma arises. How does Siva come to forget that he is Siva? Why is recognition necessary in the first place? This is a key theological problem of the Kashmir Shaiva tradition, and it is articu­lated in terms of a paradox. Siva is the field of unconstricted light and consciousness, and as such displays unlimited freedom and power. Thus, paradoxically, it is only Siva who has sufficient power to forget himself, to fragment himself, to limit, bind, and constrict himsel( This process of fragmentation and bondage takes place because Siva wills it, and it subsequently involves Siva (or, as the text would have it, the power of consciousness, the citi-fakti) in the cosmogonic process, the process of manifestation. This is the grand and complex process which precipitates the appearance of the uni­verse. As the PHr describes it, manifestation unfolds in terms of the progressive coagulation of consciousness into energy and matter, technically described by the appearance of the thirty-six tat(llas. Side by side with this process, there occurs the constriction of con­sciousness by the three impurities (111alas) to form the limited, atomic self known as the m,111. The further operation of 111aya and the five sheaths (kaiiwkas) results in the formation of the life-monad known as the p11rya�(aka-the eight-fold subtle body-and finally, the embodied transmigrating self, the jiva, or as K�emaraja calls him, the sm1'1S<fri11.

Thus, the great unconstricted light of consciousness, of Siva, structures itself into the forms and shapes of the universe, as well as into the myri�d individual, transmigrating souls. This is the game or the sport of Siva. It is the play of consciousness which gives rise to the realm of embodiment and of karmic entrapment, as well as to the moment of release and liberation which will finally arise as a result of recognition. In the PHr, K�emaraja carefully and systemati­cally sets out the details of this philosophical and religious vision.

Foreword xiii Given the centrality, indeed, the crucial and indispensible nature

of the process of recognition to the attainment of enlightenment, the question may arise: how precisely does it come about? What triggers the powerful experience of recognition? Most of the time, recogni­tion arises from the liberating saktipiita, the descent of spiritual energy from Siva. Ordinarily, the saktipiita is mediated to the practi­tioner through the grace of the g11m, the enlightened master. K�emaraja felt that he had received this grace from his master, Abhinavagupta. The PHr thus constitutes a technical narrative of the nature and acquisition of enlightenment, made all the more vivid and urgent by K�emaraja's own experience of it. The release of the energy of consciousness is capable of enlightening what is shad­owed, of making unbounded what is limited, of liberating what is caught in bondage. Nevertheless, recognition is a kind of non-event. Once it occurs, it is accompanied by the realization that one knew all along what has just been recognized. It is this deeply paradoxical nature of the process which generates an ecstatic and blissful as­tonishment in the practitioner.

These considerations lead K�emaraja to the notion of the jlva11-l/111kta, the one who is liberated while still alive. The PHi: places emphasis on the structure of manifestation and the construction of the transmigrating entity, spelled out in terms of the thirty-six tattvas or principles, precisely because the successive emanation of these principles also creates the corresponding ladder of return back up to the source. K�emaraja is thus able to delineate the various levels of spiritual experience--the pra111atrs-as the totality of Siva is gradually approached. The PHr is an extended meditation in the citi-fokti, on the movement of consciousness into limitation and transmigration, and then out of these into recognition and liberation. The parabolic orbit of the path of consciousness reaches its vertex with the experi­ence of recognition and there it begins its journey of return to Siva. Impelled by the descent of the power of fokti, the actualization of this power in the service of a L(!llnl, and the various initiatory rituals which continue to dispense and intensify the original descent of power, recognition finally arises. As it does so, it consolidates the victorious acquisition of freedom in this very body.

The present edition by Jaideva Singh facilitates the appreciation of this vision of Kashmjr Shaivism. In his Introduction, Singh provides the reader with a classic, short statement on the philosophy of Kashmir Shaivism written in a careful and technically precise way.

XIV Foreword Singh's introduction will be especially useful to the first time student of the tradition, as it gives an overview of the history of the text, its author, and the meaning of the abundant technical terminology. In addition, readers of the PHr in Singh's translation are fortunate to be guided at every step of the way by detailed notes that explain, annotate, and define. Each sutra is presented in the body of the text in transliterated Sanskrit form, and then translated along with its commentary. Sanskritists will be happy to have the entire Sanskrit text, including both sutras and commentary, given in an Appendix.

The words of a siddha transmit the inherent power of his or her own enlightenment. To read them is to be impelled beyond a merely rational understanding. May the following pages give the reader a taste of the nectar of enlightenment.

Paul E. Muller-Ortega Department of Religious Studies Michigan State University October 1989

Preface to the First Edition

Pratyabhijfiahrdayam serves as the best introduction to the Pratyabhi­jiia philosophy of Kashmir. I have had the good fortune of studying this work with Swami Lakshman Joo, who is practically the sole surviving exponent of this system in Kashmir. Swamij i not only embodies the tradition of the school, but he has also practiced the yogic disciplines recommended by it. He has helped me not only by explaining the technical words but also in identifying the sources of most of the quotations occurring in the book. I am deeply grateful to him for his kind help.

The Sanskrit text adopted is that of the Kashmir Sanskrit Series. The translation closely follows the original-with a few words here and there in brackets to make the sense clearer. The Devanagari text appears in the Appendix. A person knowing even a little Sanskrit can follow the translation almost word for word. I have tried to make the translation as flawless as possible. Some of the highly technical terms have been placed as they occur in the original, but their connotation has been elaborated upon in the notes.

An introduction containing the chief features of the Pratyabhijiia system has been provided. An analysis of the contents of each sutra has also been given. Notes on difficult words and terms have been added, as well as a glossary of technical terms.

While the book was at the proof stage, I referred my difficulties with some of the sutras to Dr. Gopinath Kaviraja and profited greatly from his illuminating exposition. I have used his suggestions with advantage in some of the notes. I am deeply grateful to him for his kind help. Acharya Pandit Rameshwar Jha helped to clarify some difficult passages of the text. I therefore offer him my heartfelt thanks.

JAIDEVA SINGH

I

Preface to the Second Edition

In this edition, both the Introduction and Notes have been consider­ably enlarged. Three new topics have been added to the Introduction; substantial additions have been made as well to the Notes. For the sake of improved clarity, some alterations have been made to the translation of the text.

With these additions and alterations, the book has been greatly improved and will, it is hoped, be of significant value to the readers.

JAIDEVA SINGH

INTRODUCT ION

The Saiva religion is perhaps the most ancient faith of the world. Sir John Marshall says in his Mohe11jodaro a11d the llldus Civilizatio11 that excavations in Mohenjodaro and Harappa reveal that Saivism has a history going back to the Chalcolithic Age or earlier and thus takes its place as the most ancient living faith in the world. Its many off­shoots have appeared in different forms throughout the world. In India, there are three main forms of this religio-philosophy: the Vira-Saiva form in Deccan-Kan:iataka, the Saiva-siddhanta in Tamila Nac;lu, and the Advaita Saiva form in Kashmir. Some features are common to all three, but important differences exist also. In this volume, we are concerned with the Advaita Saiva philosophy of Kashmir.

In India, there is no such thing as an armchair philosophy. Philosophy is not only a way of thought, but also a way oflife. It is not born of idle curiosity, nor is it a mere intellectual game. Every philosophy is a religion, and every religion has its philosophy. India's philosopher is not a tall, spectacled professor who dictates notes to a class or weaves cobwebs of theories in his study. Rather he is one moved by a deep inner urge to know the secrets of life, one who lives laborious days of spiritual discipline and who sees the light by the transformation of his life. Moved to compassion for his fellow men, he tries to transmit the truth he experiences to the logical faculties of man. Thus arose philosophy in India.

The Advaita Saiva philosophy of Kashmir was of this type. For centuries it was imparted as a secret doctrine to the aspirant who had to live it and test it in the laboratory of the Self In the course of time, only the cult and ritual remained; the philosophical background was forgotten. Although a select few perhaps still knew the philosophical doctrine transmitted by oral tradition, the first thinker known to history to reduce the main principles to the written form was

3

4 Introduction Vasugupta. He is said to have lived toward the end of the eighth or beginning of the ninth century A. D. Philosophical writing then became an active process in Kashmir that continued for nearly four centuries. The accumulated literature on this system today is so extensive that its study would require almost a lifetime. Some works of the system still remain unpublished.

SAIVA LITERATURE

The literature of the Saiva or Trika system may be broadly di­vided into three parts: A.gama .Sastra, Spa11da Sastra, and Pratyabh ij1ia Sastra.

Agam a Sastra

These scriptures, believed to be a revelation, have been handed down from teacher to pupil. Some of the works under this heading are: Malinlvijaya, Svacch anda, Vijiianabhairava, Mrgendra, Rudrayamala, and the Siva-Siitras. Commentaries on the Siva-Siltras include the Vrtti, the Vcirttika of Bhaskara and Varadaraja, and the Vimarsinl by K$emaraja. Commentaries also exist on some of the tantras.

Spanda Sastra

These writings lay down the important doctrines of the system. The main works under this heading are:

The Spanda Siitras or the Sp anda Karikiis, which elaborate the principles of the Siva-Stltras. The following commentaries exist on these: Vivrti by Ramaka1nha, Pradlpika by Utpala Vai$i:iava, Upanda­sandoha by K$emaraja, and Spandanir1-1aya by K$emaraja. Up a11dasan­doha contains a commentary only on the first karika.

Pratyabhijfia Sastra

This sastra contains arguments and counter-arguments, discussions, and reasonings. It provides a logical interpretation of the main doctrines of the system. Somananda composed Sivadr$fi. His pupil, Utpala, is credited with another important work, f§varapratyabhijna. The latter has the following commentaries: Vrtti by the author himself; Pratyabh ijriavimarsinl and Pratyabh ijnii-vi11rti-vimarfo1 I by Ab­hinavagupta.

Introd11ctio11 5

A digest of the Pratyabhijr1a Sastra, named PratyabhUiiahrdayam, was prepared by K�emaraja. Abhinavagupta's twelve volume Tan­traloka, along with his Ta11tralokasara, give an exhaustive treatment of all the important doctrines and disciplines of the system.*

PRAT YABHIJNAHB.DAYAM

This digest of the Pratyabhijr1a system was prepared by Ksemaraja. He was the brilliant pupil of Abhinavagupta, a versatile genius who was a peerless master of tantra, yoga, philosophy, poetics, and dramaturgy. According to Dr. K. C. Pandey, Ab­hinavagupta flourished in the tenth century A. o. Since Ksemaraja was his pupil, he must have also lived in the tenth century. Ksemaraja wrote the following works: PratyabhU1iahrdayam, Spanda­sandoha, Spandanirraya, Svacchandoddyota, Netroddyota, Vijriiina­bhairavoddyota, Sivasiitm-vimarsin'i, Stavacintamauif'ikii, Parapriivesika, Tattvasandoha.

Very little is known of the life and parentage of Ksemaraja. It has been very rightly said that his book, Pratyabhijlialirdayam, occupies the same place in Saiva or Trika literature as Veda11tasara does in Vedanta. Avoiding all polemics it gives, in a very succinct form, the main tenets of the Pratyabhijr1a system. He says at the very outset of his work:

� � �'1'il('id4l�llJ'a<i�1:ssntl: �tfcffiqTffi�­qro{�irfctmfm:rr�: �"ffi �: ijtw:ft� .. <SI� f��f'jq�t:U-

'

rn��ttf�I

In this world, there are some devoted people who are undevel­oped in reflection and have not taken pains in studying difficult works (like Logic and Dialectics), but who nevertheless aspire after sa111ii11e§a with the Highest Lord, which blossoms forth with the descent of Sakti. For their sake, the truth of the teachings of Isvarapratyabhiji'ia is being explained briefly.

Ksemaraja regarded the isvarapratyabhU1ia of Utpalacarya as a very great work on this system. His PratyabhU1iahrdaya111 is a concise manual for those who, as a result of divine grace, want to know the main principles of "pratyabhijf1a," but are unable to study the great

*I am indebted to]. C. Chatterji's Kashmir Shai11is111 for this historical a ccount.

6 lll trod11cti011

work of Utpalacarya because of their lack of training in Logic and Dialectics. He has succeeded remarkably well in condensing all the important principles of Isvarapratyabhijiia while avoiding its rigoristic logical discussion. This manual is, therefore, of utmost importance for those who want to have an elementary knowledge of "pratyabhijiia ." K$emaraja both composed the sutras and wrote the commentary.

The word pratyabhiji1a means "re-cognition . " The individual Self (or )Iva) is divine, or Siva, but he has forgotten his real nature and is identified with his psycho-physical mechanism. The teaching is meant to enable him to recognize that his true nature, his real Self, is none other than Siva, and to suggest to him the spiritual discipline by which he can attain "at-one-ment" with Him.

The details of the teaching will be found in the body of this book. We may review here the main ideas of the system. under the following heads: (1) Ultimate Reality (2) The Universe of the World Process (3) Svatantryavada and Abhasavada (4) Sac;ladhva (5) Comparison and Contrast with Sarhkara's Advaitavada (6) The Individual Self (7) Bondage (8) Liberation.

1. Ultimate Reality

Reality in its ultimate aspect is cit or Parasarhvit. Cit or Parasarhvit is untranslatable; generally it is referred to as "consciousness. " I have so translated it for want of a better word. But it should be clearly understood that cit is not exactly consciousness. The word "con­sciousness" connotes a subject-object relationship, a knower and known. But cit is not relational. It is just the changeless principle of all changing experience. It is Parasarhvit. It has, so to speak, the immediacy of feeling where neither the "I," nor the "This," is distinguished. It is the "coalescence into undivided unity" of "I" and "This." The word "sciousness" may, to some extent, express the idea contained in cit or Parasa1iwit. To use the verb contained in con­sciousness, the Ultimate Reality or Supreme Self is the Self "sciring itself" In the words of the Pratyabhijna Sastra, it is pmkasavi111ar-5a111aya. The word prakii§a again is untranslatable. Literally, it means light, illumination. In the words of Kafhopa11i�ad-Ta111eva /J/11i11ta111 anu/Jhati sarvam, tasya /Jhasa sarvamida111 vi/Jhiiti. "It shining, everything happens to shine. By its light alone does all this appear." Sankara Vedanta also calls Ultimate Reality "praka5a;" but the sun is praka.fo; even a diamond is prakiifo. What is the difference between the two?

lntrod11ctio11 7 The Saiva philosophy says, "Ultimate Reality is not simply

prakiifa; it is also vi111ar.fo." What is this vi111arfa? Ultimate Reality is not only "sciousness" (praka.fo), but a "sciousness" that also "scires" itself (vi111ar.fo). I t is not simply praka5a, lying inert like a diamond, but it surveys itself This sciring or surveying by the Ultimate Reality is called vi111arfa. As K�emaraja has put it in his Pariiprave§ikii, it is "akrtrimahain iti visph11raua111;" it is the non-relational, immediate awareness of " I . " What this akrtri111a-aha111 is, we shall see later on. If Ultimate Reality were merely praka.fo and not also vimarfa, it would be powerless and inert. Yadi 11irvi111ar.fob syat a11lfvaro jacja§ca prasajyeta (Pariipriivesika, p. 2): It is this pure I-consciousness or vi111ar.fo that is responsible for the manifestation, maintenance, and reabsorption of the universe.

Cit "scires" itself as Cidnlpiul Sakti. This sciring itself as CidnJpiul Sakti is vi111ai'Sa. Therefore, vi111ar.fo has different names, such as parafakti, paravak, S vata11trya, a ifvarya, karq·111a, sp/111rattii, Sara, hrdaya, Spa11da. (See Pariipravesika, p. 2).

It will thus be seen that the Ultimate Reality is not only Univer­sal Consciousness but also Universal Psychic Energy or Power. This all-inclusive Universal Consciousness is also called a1111ttara-the Reality beyond which there is nothing higher-the Highest Reality, the Absolute. It is both transcendental (vifvottlr11a) and immanent (vifv111aya).

The Saiva philosophy has been caUed Realistic Idealism by some writers. I do not think this is a happy characterization. The approach of the Idealists of the West is entirely different from that of the thinkers of Saiva philosophy. To characterize it in terms of the Western Idealists is only to create confusion. The word "idea" has played havoc in Western philosophy, and it would not be right to import that havoc into Saiva philosophy. Ultimate Reality is not a mere "idea," whatever that may mean, but the Self underlying all reality; the Changeless Principle of all manifestation.

2. Manifestation: The Universe or the World Process

Whether we refer to Ultimate Reality as Sciousncss or Con­sciousness, it has infinite powers and contains, in potential form, all that is ever likely to be. It is the s11abliii11a, or nature, of Ultimate Reality to manifest. If Ultimate Reality did not manifest, it would no longer be consciousness or Self, but something like an object or not­Self

8 fotroductio11

As Abhinavagupta puts it:

·m-ttl��'fi�O( � � .. q��q(: I it�q(:e<i � �� tlclf<:q([ 1 1

-Tantr. IIl. 1 00

If the Highest Reality did not manifest in infinite variety, but remained cooped up within its solid singleness, it would neither be the Highest Power nor Consciouness, but something like a j ar.

We have seen that Ultimate Reality or Parama Siva is prakafo­vimarsamaya. In such a state, the "I" and the "This" are in a state of undivided unity. The "I" is the prakafo aspect, and the "This" or Its consciousness of It as itself is the vimar§a aspect. This vimar.fo is svatantrya, Absolute will, or Sakti. This Sakti is only another aspect of the Supreme Sel£ In the Supreme experience, the so-called "This" is nothing but the Sel£ There is one Self experiencing Itsel£ This vimar§a or Sakti is not contentless. It contains all that is to be.

-Paratri1i1Sika 24 As the great banyan tree lies only in the form of pote11cy in the seed, even so the entire universe with all the mobile and immobile beings lies as a potency in the heart of the Supreme.

Another image often used is that of the peacock. Just as a peacock with all its variegated plumage lies as a mere potential in the plasma of its egg, so the entire universe lies in the Sakti of the Supreme. The Sakti of the Supreme is called citi or para.fokti or paravak.

Parama Siva has infinite Sakti, but the following five may be considered the main ones:

1 . Cit-the power of Self-revelation by which the Supreme shines by Himsel£ In this aspect the Supreme is known as Siva.

2. Ananda-the aspect of absolute bliss. This is also called Sva­tantrya-absolute Will which is able to do anything without any external aid. (Svatantryam ananda.foktib: Tantrasara- Alm. 1 ). In this aspect, the Supreme is known as Sakti. In a sense, cit and ananda are the very svanlpa (nature) of the Supreme. The rest may be called His Sak tis.

Ill trod11cti on 9

3. Iccha-the Will to do this or that, to create. In this aspect, He is known as Sadasiva or Sadakhya. _

4. Jiia1 1a-the power of knowing. In this aspect, He is known as ISvara.

5. Kriya-the power of assuming any and every form (Sar­vakarayogitvam Kriyasaktib: Tantrasara Alm. 1 ). In this aspect, He is known as Sadvidya or Suddha Vidya.

The Universe is nothing but an opening out (1111111e�a) or expan­sion (prasara) of the Supreme or rather of the Supreme as Sakti.

Tattvas ef the Universal Experience (1-5)

We have seen that Parama Siva has two aspects: transcendental (visvottlrua) and immanent or creative (vi§va111aya).

1. Siva tattva is the creative aspect of Parama Siva. Again the term tattva is untranslatable; it means the "thatness" of a thing. The nearest English word is "principle." Siva tattva is the initial creative movement (pratha111a spa11da) of Para ma Siva. As has been said in the first verse of the $a/tri1il5at-tattva-sa11dolia:

it<=4iij=a<;,rar .. G\9&41f��r .. < '5l'•1&1�q , � ij' �= srenr: Niqdtq"lf'6Q'a �: I I

•

When Anuttara, or the Absolute, by His S1ulta/1/rya1 or Absolute Will, feels like letting go of the Universe contained in Him, the first vibration or throb of this Will is known as Siva.

2. Sakti tattva is the energy of Siva. Sakti, in her jiiii11a aspect, is the principle of negation (11i$edlw-vyapara-nlpii). Sakti, at first, nega­tes the "This" or the objective side of experience in Siva. The state in which objectivity is negated is called the Void. The cit or Parasarh­vit, the "I" and the "This," are indistinguishably unite,

d; in Siva tattva, the ''This" is withdrawn through the operation of Sakti tatt11a, so that the "I" side of the experience alone remains. This state is called Anafrita-Siva by K$emaraja, who says:

'5ft' q<ii-N1q: . . . � f�htt1@41fd*i4M1f>sfaN1qq4f4� .. 41f«­W"t'�qa41 >f'fill!li�� >fiflliilql"IMI � I

Siva, in this s�ate, appears as a mere "I," devoid of any objective content. For Siva to appear as the Universe, a break in the unitary experience becomes necessary. But this break is only a passing phase. To the subjectivity disengaged from the objective content,

I O Introd11ctio11

the Universe is presented again, not as an indistinguishable unity but as an "I-This. " In this phase, both are distinguishable but not separable, as they form part of the same Self

Sakti polarizes Consciousness into Aham and !dam (I and This)-subject and object.

Sakti, however, is not separate from Siva, but is Siva Himself in His creative aspect. She is His Aham-vimarfa (I-consciousness), His unnwkhata (intentness to create). Mahesvarananda put it beautifully in his Mahifrthamaiijarl (p. 40, Trivandrum Edition):

� � �flrci � �· �) � I �: � i{�qf"ICfllOi+if!+ii�H'l1t'l1iij: I I

He [Siva] Himself, full o f joy, enhanced b y the honey o f the three corners of his heart-lccha or Will, J11ana or Knowledge, Kriya or Action-raising up His face to gaze at [His own splendor] is called Sakti. Mahesvarananda continues:

lRT t<ta�qqffi'f'!'ffi�4+itfa'6i �:lfi�f �� � ro �­tmr oq q f('Jg"lfd.

When He becomes intent to roll out the entire splendor of the Universe that is contained in His heart (in a germinal form), He is designated as Sakti.

Sakti is therefore His intentness to create; the active or kinetic aspect of Consciousness.

An idea parallel to vi111ar.fo or w11111-1klwta is found in the Clian­dogyopani$ad (6.2. 1-3):

� m � 1R1�(Cfiiiq1ftrffiq'l· · · �lffi\', arg �, �� � .

At first f logically, not chronologically] there was only " Sat"-all alone without a second. He gazed and thought to Himself " May I be many, may I procreate!"

This ik$itrtva or ik$itakanna is parallel to 11i111ar5a or w1111t1klwta, �ut the implications of this ik$ifakamw have not been developed by Sankara Vedanta.

The Saiv� philosophy does not conceive of the Supreme as a logomachist but as an artist. Just as an artist cannot contain his

Introduction I I delight within himself but pours it out into a song, picture, or poem, so the supreme Artist pours out the delightful wonder of His splendor into manifestation or creation. K!?emaraja gives expression to the same idea in his commentary on Utpaladeva's Stotrava/I:

�Fl Rfl '00 ft•rn I �: «'if elf kit l'1 it h:iii"l I I •

Sakti, thrown up by delight, lets Herself go forth into manifesta­tion.

All manifestation is, therefore, only a process of experiencing the creative ideation of Siva. In Sakti tattva, the a11a11da aspect of the Supreme is predominant.

Siva and Sakti tatt11as can never be disjoined; they remain forever united whether in creation or dissolution-Siva as the Experiencing Principle, experiencing Himself as pure " I ," and Sakti as profound bliss. Strictly speaking, Siva-Sakti tattva is not an emanation or abhasa, but the Seed of all emanation.

3. SadaSiva or Sadakhya Tattva. The will (Iccha) to affirm the "This" side of the Universal Experience is known as Sadasiva Tattva or Sadakhya Tattva. In Sadasiva, Iccha or Will is predominant. The experience of this stage is I mn. Since "am" or "being" is affirmed in this stage, it is called Sadakhya Tattva; (sat meaning "being") but "am" implies "this" (I a111, but "am" what?-I am "this"). The experience of this stage is therefore "I am this , " but the "this" is only a hazy experience (asp/ll{.ta). The predominant side is still " I ." The Ideal Universe is experienced as an indistinct something in the depth of consciousness. That is why this experience is called 11illle,w.

�s;a: e�1fl1c:t The "This" (Ida111) is faintly experienced by "I" (Ahalll) as a part

of the One Self; the emphasis is, however, on the "I" side of experience. The "This" (Ida111), or the unjverse, at this stage is like a hazy idea of the picture that an artist has at the initial stage of his creation. R�anaka Ananda in his Vi1mmua on $a.ttriti15at-tattvasandoha (p. 3) rightly says:

6"'Jf Sl) .. iftf('ldJtl"INt"ICflt-qdlfT �� '4Wii!c<Cld" �"@ISll�lo:trlf I � ' '

In that state, the "This" side of the Experience is hazy, like a picture of an artist that is about to be portrayed and hence that is still in an ideal state (in the state of an idea). Hence in this state, Will is predominant.

1 2 Introduction So K$emaraja says in his Pratyabhijiiahrdaya:

ij�lfoctd��"dl"'Glfc{dlf'h2�"dl+i4 � I .. ..

The Universe in Sadasiva tattva is asplzu.ta or hazy, dominated by a clear consciousness of "I." Sadasiva tattva is the first manifestation.

I For manifestation (abhasa), there must be a perceiver or knower

and perceived or known-that is, a subject and an object. In this universal condition, both are bound to be Consciousness, for there is nothing other than Consciousness. Consciousness in this aspect becomes perceptible to Itself; hence a subject and an object.

4. isvara or Aisvarya Tattva. In the next stage of the Divine experience, !dam-the "This" side of the total experience--becomes a little more defined (sphu.ta). This is known as isvara Tattva. It is unme?a or the distinct blossoming of the Universe. At this stage,

jfiana or knowledge is predominant. There now exists a clear idea of what is to be created. Rajanaka Ananda says in his Vivaratza:

q'!f �� � itlrt4W�i:"'Cf;": I " ..

At this stage the objective side of experience, the "This, " or the Universe, is clearly defined; therefore jiiana-fokti is predominant.

Just as an artist has at first a hazy idea of the picture he has to produce but later a clearer image begins to emerge in his mind's eye, �o at the Sadasiva stage the Universe is just a hazy idea, but at the Isvara stage it becomes clearer. The experience of Sadasiva is "I am this ." The experience oflsvara is " This am I . "

5 . Sadvidya o r Suddhavidya Tattva. I n the Sadvidya tattva, the "I" and the "this" side of experience are equally balanced, like the two pa�s o� an evenly held scale (samadhrtatulapu/anyayena). At this stage, Knya Sakti is predominant. The "I" and "This" are recognized in this state with such equal clarity that while both "I" and "This" are still identified, they can be clearly distinguished in thought. The experi­ence of this stage may be called diversity-in-unity (bhedabhedavimar-5anatmaka). While the "This" is clearly distinguished from " I , " it is still felt to be a part of the "I" or Sel£ Both "I" and "This" refer to the same th�ng (they have samanadh ikararza).

I n Siva tattva, there is the I-experience (Aham vimarfo); in Sadasiva, there is the I-This experience (Aham-idam vimar5a); in i.SVara tattva, there is the This-I experience (Idamaham vimar5a). In each of these experiences, the emphasis is on the first term. In Suddhavidya

fotroduction 1 3 tattva, there is equal emphasis on both. (Aha111 Aha111-/dam !dam. I am I-This is This). Since this experience is an intermediate stage­between the higher (para) and lower (apara)-in which there is a sense of difference, it is called parapara dafa.

I t is called Sadvidya or Suddhavidya, because at this stage the true relation of things is experienced. Up to this stage, all experience is ideal (in the form of an idea). Hence it is called the perfect or "pure order" (fuddhiidlwa11)-a manifestation in which the svariipa or real nature of the Divine is not yet veiled.

The Tattvas of the Limited Individual Experience Miiya a11d tlie Five Kai1cr1kas (6-1 1)

At this stage, Maya tattva begins its play. From this stage onward, there is afuddliiidhvan or the order in which the real nature of the Divine is concealed. All this happens because of Maya, and her kaiicukas. Maya is derived from the root ma, "to measure our. " That which makes experience measurable or limited, severs "This" from "I" and "I" from "This," and excludes things from one another, is Maya. Up to Sadvidya, the experience was Universal; the "This" meant "All-this"-the total universe. Under the operation of Maya, "this" means merely "this," as distinguished from everything else. From now on, limitation (sm1koca) starts. Maya draws a veil (avarw1a) on the Self, owing to which one forgets one's real nature; thus Maya generates a sense of difference.

The products of Maya are the five kaiiwkas or coverings. We may note them briefly:

• Kala. This reduces the universal authorship (sarvakartrtva) of the Universal Consciousness and brings about limitation with re­spect to authorship or efficacy.

• Vidya. This reduces the omniscience (sarvajrlatva) of the Uni­versal Consciousness and brings about limitation with respect to knowledge.

• Raga. This reduces the total satisfaction (piln.iatva) of the Universal and brings about desire for this or that.

• Kala. This reduces the eternity (nityatva) of the Universal and brings about limitation with respect to time, i .e . , division of past, present, and future.

• Nityati. Th.is reduces the freedom and pervasiveness (sva­tantrata and vyiipakatva) of the Universal and brings about limitation with respect to cause and space.

1 4 Introduction

The Tattvas of the Limited Individual: Subject-Object 12. Puru�a

Siva thus subjects Himself to Maya and, putting on the five kancukas or cloaks, which limit His universal knowledge and power, becomes Puru�a or the individual subject. Puru$a does not merely mean a human being, but every sentient being that is so limited.

Puru$a is also known as wni, which literally means point. Point here does not mean a spatial point, for being divine in essence, auu cannot be spatial. Puru$a is called auu because of the limitation of the divine perfection:

ioi(<(Tifl�'f qf(fiideql�0{<:4'{ I

13. Prakrti While Puru$a is the subjective manifestation of the " I am this"

experience of Sadvidya, Prakrti is the objective manifestation. Ac­cording to Trika, Prakrti is the objective effect of Kala-

� � flr'i � wra � I -Ta11tral. , Ahn. 9

Prakrti is the barest objectivity in contrast with Puru$a who is vedaka or subject. The gur1as of Prakrti exist in a state of equilibrium.

Sankhya and Trika differ in their conception of Prakrti. Sankhya believes that Prakrti is universal for all the Purusas. Trika believes that each Puru�a h�s a different Prakrti. Prakrti is �he root or matrix of objectivity.

. .

Prakrti has three gwias-threads or constituents: sattva, rajas, and ta!71as (I?roducing respectvely sukha, dubkha, and moha). Prakrti is the Santa Sak ti of $iva and the gurias sattva, raj as, and ta mas are the gross forms of His Saktis-Jnana, Iccha, and Kriya respectively.

Puru$a is the experient (bhokta) and Prakrti is the experienced (bhogya).

The Tattvas of Mental Operation Buddhi, Ahari1kara, and Manas (14- 16)

Prakrti differentiates into antabkara1w (the psychic apparatus), i11driyas (senses), and bhutas (matter). First, we will examine antabkarai:ia. Literally, it means the inner instrument (the psychic apparatus of the individual). It consists of the tattvas, buddhi, ahmi1kara, and manas, through which mental operation takes place.

Introductio11 1 5 • Buddhi. The first tattva of Praki; ti, buddhi is the ascertaining

intelligence (vyavasayatmika). Two kinds of objects are reflected in buddhi: (1) external, such as a jar, the reflection of which is received through the eye, and (2) internal-the images built out of the impressions left behind on the mind (sarnskaras).

• Ahan:1kara . This is the product of buddhi. It is the I-con­sciousness and the power of self-appropriation.

• Manas. As the product of aha1i1kara, manas cooperates with the senses in building up perceptions; it builds up images and concepts.

The Tattvas ef Sensible Experience (17-31)

1. The five powers of sense-perception-Jnanendriyas or Bud-dhindriyas-are the products of alra1i1kara. The five powers are:

Smelling (ghra11e11driya) Tasting (rasanendriya) Seeing (cak$urindriya) Feeling by touch (spar5a11endriya) Hearing (frai1a1:ze11driya) 2. The five ka1111e11driyas or powers of action are also products of

ahaii1kara. These powers are: Speaking (vagindriya) Handling (hastendriya) Locomotion (padendriya) Excreting (payvi11driya) Sexual action and restfulness (11pastlre11driya) The indriyas are not sense-organs, but powers that operate

through the sense-organs. 3. The five tan111atras, or primary elements of perception, like­

wise are products of alrmi1kara. Literally ta11111atm means "that only." These are the general elements of sense-perception:

Sound-as-such (5abda-ta11111atra) Touch-as-such (spar5a-ta11111atra) Color-as-such (nlpa-ta11111atra) Flavor-as-such (rasa-tai1111atra) Odor-as-such (ga11dlra-tan111atra)

The Tattvas ef Materiality Tire Five Blr1ltas (32-36)

16 I11troductio11

The five gross elements or the parlca-Mahabhiitas are the products of the five tanmatras.

Aka5a (produced from §abda-tanmatra) Vayu (produced from sparfo-tanmatra) Teja or Agni (produced from riipa-tamnatra) Apas (produced from rasa-tanmatra) Prthivi (produced from gandha-tanmatra).

3. Svatantryavada and Abhasavada Svatantryavada

The Absolute in this system is known as cit, Paramasiva, or Ma­hesvara. It is called Mahesvara not in the ordinary sense of God as the first cause that is to be inferred from the order and design in Nature. It is called Mahesvara rather because of its absolute sov­ereignty of Will, sva-tantrata or svatantrya. This absolute Sovereignty or Free Will is not a blind force but the svabhava (own being) of the Universal Consciousness (cit). It is this sovereign Free Will that brings about the objectification of its ideation. It is free inasmuch as it does not depend on anything external to it; it is free and potent to become anything. It is beyond all the categories of time, space, causality, etc. ; these owe their origin to it.

AA: SWFHl�llc+ii q(l<tl'fif<CUflf�dl ...

f<tid>;>qqa .. �'{ � H+mq'1': 11 -lsvara. Pr. I, p. 203-4

The Divine Power is known as citi. Its essence is Self-Con­sciousness. It is also known as Para Vak. It is in itself ever present, eternal. It is svatantrya. It is the main power of the Supreme Se!£

Paravak, vimar§a, aisvarya are only the synonyms of Svatantrya.

ID � qi{l\h'll a111CfilE'll�fiioft I d'iT m«flIT sITTfiT � �flso;f: 11

-lsvara. Pr. I, p. 207-8

This citi or power of Universal Consciousness is the inner, creative flash which, though in itself unchanging, is the source of all apparent change; it is mahasatta or absolute being. Inasmuch as it is free to be anything, it is the source of all that can be said to exist in any way. It is beyond the determinations of space and time. In essence, this Free, Sovereign Will may be said to be the very heart or nucleus of the Divine Being.

Introduction 1 7 Svatantrya or Mahesvarya means Absolute Sovereignty or Free­

dom of Will. It connotes unimpeded activity of the Divine Will and is an expression of Self-Consciousness.

Svatantrya means the Power to do according to one's will; it is the unimpeded, unrestrained flow of expression of the Divine Will.

Svatantryavada, or the doctrine of the Absolute Sovereignty and Freedom of the Divine Will to express or manifest itself in any way it likes, is beautifully explained in the following words by Ab­hinavagupta:

dPil<:"'fq (jiCf;:ftq: Sl'filtiif4ii<nY1:irr �fcm<rmcf: q<:+ifo4'l � f<fra?4r�<f �rf�t141'=t<l"E1Slii1€(€'qo<ir ;:ftii1§@tf�si4lf€'qalfr "" w:rfu'­f«tilftN qfdf<tMt � ��t•'ll'OGrf� dfcra .. �114<tif<ft­a�qf�+:"'fl Sfifi"mO efa qlf fqjd·?4�'1<:: sr) .. iftfii1a:

-Is. Pr. V V Pt. 1, p. 9

Therefore the Lord, Parama Siva (the Absolute Reality), whose own being is Consciousness of the nature of Prakasa and Vimar5a, who, as the undeniable, ever-present Reality, appears as subject (from Rudra down to immovable entities) and as objects (like blue, pleasure, etc. which appear as if separate, though in essence they are not separate) through the glorious might of Svatantrya (Free Will), which is inseparable from Sarhvit (Universal Con­sciousness), and which does not conceal in any way the real nature of the Supreme. This is the exposition of Svata111rya-vada (the doctrine of Svatantrya) . .

A.bhasavada From the point of view of the creativity of Ultimate Reality, this philosophy is known as svatantryavada; from the point of view of its manifestation it is known as abhasavada. '

In the Ultimate Reality, the entire manifestation is in perfect unity, an undifferentiated mass, just as the variegated plumage of the peacock, with its beautiful, rich color, lies as an undifferentiated mass in the plasma of its egg. This is called, in this system, the analogy of the plasma of the peacock's egg (mayiiratidarasanyaya).

The underlying principle of all manifestation is cit or pure Universal Consciousness. The world of ever-changing appearances is only an expression of cit or Sainvid. All chat appears in any form, whether as object, subject, knowledge, means of knowledge or

I 8 Introduction

senses, all that exists in any way, is �n.ly an abhasa-a manifestation of the Universal Consciousness. Abhasa is manifestation or ap­pearance in a limited way. Every kind of manifestation has some sort of limitation. Everything in existence is a configuration of abhasas.

-Paramarthasara, 12-13 Just as in a clear mirror, varied images of city, village, etc., appear as different from one another and from the mirror, though they are non-different from the mirror, so the world, though non­different from the purest consciousness of Parama Siva, appears as different both with respect to its varied objects �nd that Universal Consciousness.

Abhasas are explained by the analogy of reflection in a mirror. Just as a reflection is not in any way different from the mirror, but appears as something different, so abhasas are not different from Siva and yet appear as different. In a mirror, a village or a tree or a river appear different from the mirror, but are, truly speaking, no dif­ferent from it. Similarly, the world reflected in the Universal Con­sciousness is not different from it.

Two exceptions have to be noted, however, in the mirror anal­ogy. First, in the case of the mirror an external object is reflected; in the case of Mahesvara or Universal Consciousness, it is its own ideation that is reflected. In the case of the mirror, external light is what makes reflection possible· Universal Consciousness however ' ' , is its own light; i t is the Light of all lights and does not require any external light.

Second, the mirror being non-conscious does not know the reflections within itself, but the Universal Consciousness knows its own ideation, which appears in itself Abhasas are nothing but the ideation of the Universal Consciousness appearing as external to the empirical subject.

� «� ��ltit<ft� � fcff.q"l('tt';rt 't�<Vit<I� I '

Introduction

Gftti: 'l, '1 f.t \if fq Jilli '1 e I <�Uitl I mci q(j�rf6' ;ft �� ··

-quoted b y Yogaraja in Paramarthasara, p. 39 Just as various objects appear within a mirror, so the entire universe appears with.in Consciousness or the Sel£ Consciousness, however, owing to its power of vimar§a or Self-consciousness, knows the world; not so the mirror its objects.

1 9

A ll iibhasas rise, like waves in the sea of the Universal Con­sciousness. Just as there is neither loss nor gain to the sea with the rise and disappearance of the waves, so there is neither loss nor gain to the Universal Consciousness because of the appearance and disap­pearance of the tibhtisas. They appear and disappear but the underly­ing Consciousness is unchanging. The tibhiisas are nothing but the external projection of the ideation of the Divine.

f"'f�k4q f� ��:�li�lq!lll�f'1: I � f'1�ql�H'i�Gll�f SICflttuq� I I

'

-is. Pr I. 5. 7

The Divine Being, whose essence is cit (Universal Con­sciousness), makes the collection of objects that are internally contained appear outside by His Will without any external mate­rial, as a Yogi [makes his mental objects appear outside by his mere will].

The Divine Being does not create like a pot-maker, shaping clay into pots. Smi simply means to manifest outside what is contained within. The Divine does not require any external material for this· it , is accomplished by His mere Will power.

Things that are identical with the Divine Being's knowledge or jiitina appear by His Will as Jiieya or objects; things that are identical with His Self or "I" appear as "this," or the universe. To the empirical subjects, they appear as something external.

It is the Universal Consciousness itself that appears in the form of subjects and objects. Therefore, this appearance cannot be called false. This appearance makes no difference to the fullness or perfec­tion of the Universal Consciousness.

In this philosophy, Svarantryavada stands in contradistinction to 11ivarta11iida and abhiisavada to pariua111a 11ada.

20 Introduction

4. $adadhva

From another point of view, that of parasakti, manifestation or creative descent is described in the following way:

There is an unbounded potency or basic continuum of power, which is known as nada. This potency condenses itself into a dy­namic point or center, called bindu. The condensation is not a process in time or space; it is the source of all manifestation. In the highest stage of manifestation, vacaka and vacya (the indicator and the indi­cated, the word and object) are one. Six paths or steps of creative descent (adhvas) follow; these are known as Sac,iadhva. First of all, there is the polarity of van1a and kala. Primarily, kala is the aspect by which Reality manifests itself as power for evolving universes. The transcendent aspect of Reality, or Parama Siva, is known as n!$kala, for it transcends kala or creativity. The immanent aspect of Siva is sakala; for it is concerned with creativity.

But in the present context, coming after nada-bindu, kala means a phase, an aspect of creativity. It is here that things begin to differenti­ate from an integrated whole. Vacaka and vacya (index and object), which were one at the paravak stage, begin to differentiate. The first adhva or step of this differentiation is the polarity of vayt1a and ka/a. As Swami Pratyagatmananda Saraswati puts it, varfla in this context does not mean letter or color or class, but a " function-form" of the object projected from bindu. V&rfla, therefore, connotes "the charac­teristic measure-index of the function-form associated with the ob­ject." l/&Yf!a is the "function-form," kala is the "predicable. "

The next stage in the subtle plane is that of mantra and tattva . Mantra is the "appropriate function-form" or basic formula of the next creative descent-tattva. Tattva is the inherent principle; the source and origin of subtle structural forms.

The third and final polarity is that of pada and bhuvana. Bhuvana is th� universe as it appears to apprehending entities like ourselves. Pada is the actual formulation of that universe by mind reaction and speech.

The Sac,iadhva may be briefly indicated in the following table: V acaka or 5abda V acya or artha van:ia kala mantra tattva pada bhuvana

The trika or triad on the vacaka side is known as kaladhva; the trika or triad on the vacya side is known as desadhva.

Introd11ctio11 2 1 Var11adliva i s of the nature of prama. I t is the resting place of

p.rameya (object), pramar1a (means of knowledge), and pramata (expe­

nent). Vama is of two kinds: 1w11-maylya and maylya. The 111aylya van1as arise out of the 11011-maylya. The 11011-maylya varrias are pure, natural, without limitation, and innumerable. The V acaka Sakti (indicative power) of non-111aylya var1ias is inherent in the maylya vanws, just as power of heating is inherent in fire.

The kalas are five in number: (1) 1 1ivrtti kala, (2) prati�fha kala, (3) vidya kala, (4) sa11ta or .Santi kala, and (5) santyatlta kala.

As for the tatt11as and blnivanas contained in each kala, see the Diagram on page 97. According to Abhinavagupta, there are 1 18 bhuvanas; others claim there are 224.

5. Comparison and Contrast with Sarhkara's Advaitavada

Sari1kara's philosophy is known as Santa brahmavada, Kevala­dvaitavada, or sometimes, as Maya- Veda11ta-vada. The Saiva phi­losophy of Kashmir is known as lsvaradvayavada or Pratyabhijiia or 11-ika. Since Samkara believes that brahman has no activity, his phi­losophy is mostly characterized as Siintabrahmavada, or the philoso­phy of inactive bra/11nan, by the Saiva philosophers.

The first salient difference between Sa11tabralunaviida and iSllarii­dvayaviida is that, according to the former, the characteristic of cit or brahman is only prakti§a or jiiana, whereas according to t�e latter, it is both praka§a and 11imar§a. In other words, according to Samkara, the characteristic of bra/111ia11 is only jtlana (knowledge); according to isvariidvayaviida, it is both Fiatrt11a (or knowledge) and kartrtva (ac­tivity). Samkara thinks that kriya or activity belongs only to the jlva or the empirical subject and not to braliman. He takes kriya in a very narrow sense. Saiva philosophy takes kartrtva (the power to act) in a broad sense. According to it, even ji'iana is an activity of the Divine. Without activity, cit or the Divine being would ,be inert and incapa­ble of bringing about anything. Since Parama Siva is svatantra (has sovereign Free Will), therefore he is a karta (doer). As Pa1:iini puts it �: CfiCfi "only a free-willed being is a doer. " Svatantrya (Free Will) and kartrtva (the power to act) are practically the same thing.

In Sii11tabrah111avada, brah111a11 is entirely inactive. When braJ1111a11 is associated with avidya, it becomes Isvara and is endowed with the power to act. The real activity belongs to avidya. The activity of Isvara ceases when he is dissociated from avidyii. Samkara says categorically:

22 Introduction

·a�ct q fq(I lc'i<til41f�<...,�C::lctc;:tilq�<Hfq�q (cq· � ijCf�� �. "f' q(Jtl'ctITT fq�lljq(fdij<ifqrf� 'iTCqRif�Tfcud0llijcf�� � � -Br. Su. 2. 1 . 14

Thus the potency of isvara, his omniscience and omnipotence, is contingent upon the limitation caused by the condition or associa­tion of avidyii (primal ignorance). In the highest sense, when all conditions are removed by vidyii (spiritual illumination) from the Atman, its use of potency, omniscience, etc., would become inappropriate.

So all activity in the case of lsvara is, according to Sari1kara, due to avidya.

On the other hand, jfiatrtva and kartrlva (knowledge and activity) are, according to Isvaradvayavada, the very nature of the Supreme. The Supreme can never be thought of without His activity. In this philosophy, activity is not an adjunct of Isvara as in Samkara, but His very specific nature. In general, His activity may be summarized in the five-fold act of emanation or projection (m.t1), maintenance (sthitt), withdrawal (smhhara), concealment of the real nature (vilaya), and grace (anugraha). He performs these five acts eternally, even when he assumes the form of an empirical ego (jlva). According to isvaradvayavada, Siva is pancakrtyakarl (always performing the five­fold act). According to Sari1kara, brahman is ni$kriya (without any activity). Mahesvarananda says that an inactive brahman is as good as unreal.

CM'Tf� !i<fi:\ct<flf �llfictrt11� � riv �·r�­'t"->�tclfCfl1f(ccr'l 1 Q;aC::'"l'{tl'fll<Tf:<r q1t114c::1"dr�fot11ff�m11ciM: t<f­ttfj'(UT��&101it(l�Cfi('qcqiqf0dlt. I

-Maharthamaiijarl, p. 52 This is the specific nature of Paramesvara [Highest Lordl-that He always yerforms the five-fold act. If th.is [ activity] is not accepted, Atma, as defined by Maya-Vedanta, etc., characterized by the want of the slightest trace of stir or activity, would be as good as unreal.

Isvaradvay�v�da also accepts avidya or maya, but not as some­thing that affects ISvara; it is rather isvara's own voluntarily imposed limitation of Himself by His own .fokti (power). In sum, according to isvaradvayavada, activity belongs to Isvara; maya derives its activity from Him.

Introduction 23 The second differenc: between the two philosophies is as fol­

lows: maya accordi�g to Santabrahmavada, is anirvacanlya (indefin­able) ; according to ISvaradvayavada, maya, being the 5akti of lsvara or Siva, is real and brings about multiplicity and a sense of dif­ference.

According to Santabrahmavada, vifva or the universe is unreal (mithya ). isvaradvayavada sees the universe as perfectly real; it is simply a display of isvara's power. Since 5akti is real, the universe which has been brought about by sakti is also real. Since Sarilkara considers maya as neither real nor unreal, his non-dualism is ex­clusive, but the non-dual Saiva philosophy considers maya as siva-111ayl (an aspect of Siva). Therefore, the Saiva non-dualism is inte­gral, all-inclusive. If brahman is real and maya is some indeterminate force--neither real nor unreal, as Samkara maintains-then there would be a tinge of dualism in Samkara's philosophy.

Again, according to Isvaradvayavada, even in the state of the empirical ego or the flva, the five-fold act of Siva continues; accord­ing to Santabrahmavada, at111a (the self), even in the state of the empirical ego, is ni$kriya or inactive, Whatever activity there is belongs to buddhi.

According to Sarilkara's vivartavada, all manifestation is only name and form (nama-nlpa) and ca1mot be regarded as real in the true sense of the word. According to isvaradvayavada, the a�hasas are real in that they are aspects of the ultimately real or Parama Siva. Though they do not exist in Parama Siva in the same way in which limited beings experience them, they exist in Parama Siva as His experience or ideation. So the ab/iasas are, in essence, real. What constitutes the ideation of the Real cannot itself be unreal.

Finally, according to Sa1t1kara, in liberation (mukti) the, world is annulled; in Saiva philosophy, it appears as a gleam of Siva-con­sciousness, or an expression of the wondrous delight of Self-con­sciousness.

We may summarize the views of these two systems as follows:

Santabrahmavada

1 . Cit or bra/iman is only prakafa (light) or j1ia11a (knowledge). It is ni$kriya (inactive).

2. Activity belongs only to 111aya or avidya. lsvara assumes activity only when He is affected by avidya or 111aya.

3. Maya is a11irvacanlya (indefinable). 4. Maya, being indefinable, is loosely associated with Isvara and

24 Introduction

is, in the last analysis, unreal. Maya seems to play the role of a separate principle. Sarhkara's non-dualism is, therefore, exclusive.

5. In the case of the empirical ego or jf va as well, the atman is inactive. All activity belongs to buddhi, the product of prakrti.

6. The universe is mithya or unreal. Manifestation is only nama­riipa and cannot be regarded as real in the true sense. Sarhkara 's non­dualism is exclusive of the universe.

7. In liberation, the universe is annulled. 8. According to Sarhkara Vedanta, avidya is removed by vidya,

and when this happens, there is mukti or liberation; vidya is the result of .fravai:za, manana, and nididhyasana.

l§varadvayavada

1 . Cit is both praka5a and vimar§a (light and activity). Therefore it has both jiiatriva (knowledge) and kartrtva (doership). Generally speaking, it has the five-fold activity.

2. Mahesvara has svatantrya. Therefore activity belongs to Him. Maya is not something that affects Mahesvara or Siva. Maya is His own fakti by which· He brings about multiplicity and sense of difference.

3. Maya, being the fakti of the Divine, is perfectly real. 4. Maya is Siva-may I or cinmayl and is thus Siva's own fakti. It is

not a separate principle. Therefore, Saiva non-dualism is inclusive and integral.

5. Even in the case of }Iva, the five-fold activity of Siva never ceases.

6. The universe is siva-riipa and therefore real. It is a display of the glory ,of the Divine. Abhasas, being the ideation of Siva, cannot be false. Saiva philosophy is thus inclusive of the universe and real non-dualism.

7. In liberation, the universe appears as a form of Siva-con­sciousness or real I-consciousness.

8. According to non-dualistic Saiva philosophy, there arc two kinds of ajnana: pauru$a ajiiana, which is inherent in the pun1$a or auu, and bauddha ajiiiina, which is intellectual. By vidya, only bm1ddha ajnana can be removed; pauru$a aji1ana will still remain. Such a person will be rooted only in blank abstractions, he will not realize Sivatva or divinization. Pauru$a ajiiana also has to be removed. This can be done only by 5aktipata, which comes about either by the dlk$a (initiation) imparted by a self-realized Guru (spiritual director) or by direct divine grace.

Introd11ctio11 25 6. The Individual Self or J!va

The individual, according to the Pratyabhij iia system, is much more than simply a psycho-physical being. His physical aspect consists of the five mahabhiitas, or highly organized gross elements. This is known as his sthiila.forira. He also has the psychic apparatus known as antabkaral.'la (the inner instrument) consisting of manas, buddhi, and ahamkara.

Manas, buddhi, and ahainkara, together with the five tanmatras, form a group of eight known as purya$!aka . This forms the siik$ma.forlra, in which the soul leaves the body at the time of death.

Pral.'la .fokti also works in the jl 11a. This is the divine .fokti working both in the universe and the individual. By this pral.'la .fokti, every­thing is sustained and maintained.

There is also kul.'l(ialinl that is a form or expression of sakti. This lies dormant in the normal human being.

Finally there is caitanya or Siva, his very Self, in the center of his being. Though intrinsically the Self of man is Siva, he becomes an al.'lu or limited individual because of al.'la11a ma/a.

7. Bondage

The bondage of the individual is due to innate ignorance, which is known as aua11a ma/a. It is the primary limiting condition, which reduces the universal consciousness to an arni or a limited aspect. It comes about by the limitation of the Iccha Sakti of the Supreme. Due to at1a11a ma/a, the j111a considers himself a separate entity, cut off from the universal stream of consciousness. It is consciousness of self-limitation.

Coming in association with the categories of the a§uddha adh11a, or the order of the extrinsic manifestation, he becomes further limited by maylya ma/a and kanna ma/a. Maylya ma/a is the limiting condition brought about by maya. It is bhi11na-11edya-pratha-that which brings about the consciousness of difference, owing to the various limiting adjuncts of the body, etc. This comes about by the limitation of the jiiana 5akti of the Supreme.

It is by these ma/as that the individual is in bondage and whirls about from one form of existence to another.

8. Liberation

Liberation, according to this system, means the re-cognition (pra­tyabhijria) of one's true nature. This means, in other words, the

lntrod11ctio11

attainment of akrtrima-aham-vimarsa-the original, innate, pure !­consciousness. The following verse of Utpaladeva gives an idea of pure I-consciousness.

� SIC4Cl•Hn lit fqitQllc'ilN �: I ;:rnCT �:, « �.,'ffiT � fqft1!Mll: l l

-is. Pr. I. 6. 1 The pure I-consciousness is not of the nature of 11ikalpa, for 11ika/pa requires a second (all 11ikalpa is relational). The normal psychologi­cal I-consciousness is relational (the Self-Consciousness in contrast with the not-Self). The "pure I-consciousness is not of this relational type. It is

immediate awareness. When one has this consciousness, one knows one's real nature. This is what is meant by liberation. As Ab­hinavagupta puts it:

+nm � ifTlr ifCWll': �q<f r� mr. , -Tantraloka. I. p. 192

Mok$a (liberation) is nothing but the awareness of one's true nature.

By this real I-consciousness, one attains Cidananda-the bliss of the cit or Universal Consciousness. The citta or the individual mind is now transformed into cit or Universal consciousness (see Sutra 1 3 of Pr. Hr.). The attainment of this pure I-consciousness is also the attainment of Siva-Consciousness in which the entire universe ap­pears as I or Siva.

According to this system, the highest form of ananda or bliss is jagadananda-the bliss of the world-in which the whole world appears to the liberated soul as cit or Siva.

Liberation cannot be achieved by mere intellectual gymnastics. It comes by foktipata (the descent of Divine Sakti) or anugraha­Divine grace.

Saktipata or Anugraha

Those who, owing to the samskaras of previous births, are very advanced souls receive tlvra or intense foktipata . They are liberated without much sadhana or praxis.

Those who are less qualified receive madhyama foktipata. This induces them to seek a Guru or spiritual preceptor to get initiation and to practice yoga. In due course, they get liberation.

llltroduction 27 Those who are still less qualified receive manda (moderate)

saktipiita. This creates in them genuine eagerness for spiritual knowl­edge and meditation. They will also get liberation in due course of time.

Upayas But grace is not the outcome of caprice. It has to be earned by moral and spiritual discipline. The means of earning grace have been divided into four categories: AQavopaya, Saktopaya, Sambhavo­paya, and Anupaya. These upiiyas are recommended to get rid of the ma/as!. enabling one to become fit for receiving grace.

Ai1avopiiya is the means by which the individual utilizes his own kararias or instruments as means for his transformation, for Self­realization. I t includes disciplines such as the regulation of priirza, rituals, concentration on one's chosen deity. Ultimately, it. brings about Self-realization by the unfolding of madhya-dhama or su$umna. It is also known as kriyopiiya, because kriyas-such as repetition of a mantra and the practice of rituals-play an important part in it. This is also known as bhedopaya, because this discipline starts with a sense of bheda or difference.

Saktopaya is concerned with those psychological practices that transform the inner forces and bring about samiive5a or immersion of the individual consciousness in the divine. In this upaya, mantra 5akti comes into play. With it, the individual acquires pratibha jiiiina or true knowledge; gradually his feeling of duality lessens and his con­sciousness merges in parii-saiilvid. In this discipline, one's meditation is something like: "I am Siva , " "The whole universe is only an expansion of my true Self"

In iitia11opaya, the senses, praua, and ma11as are pressed into service; in saktopiiya, 111a11as functions actively. It is also known as jiiiinopaya, (because of the important role mental activities play in it) and as bhedabheda-11paya (because it is based both on difference and identity). By this upaya, the kuwla/ini rises from the 111iiliidliiira with­out much effort, for the control of praua, and brings about Self-realiza ti on.

Sambliavopiiya is meant for advanced aspirants who, by meditat-ing on Si11atiittva, attain to His consciousness. This is the path of "constant awareness. " One starts with the analysis of paiica-krtya, sadhana of vika/pa-k$aya, and the conscious practice of seeing the universe as only a reflection of cir; later even these practices have to be renounced. This leads easily to pure I-consciousness.

Introduction

Anupaya can hardly be called an upaya. It depends entirely on anugraha or grace. This grace may come through one word of the Guru (spiritual director); light may dawn upon the aspiriant and thus he may acquire an experience of the real self in a flash, or divine grace may be showered on him directly and he may instantly realize the Se!£ The prefix "an" in anupaya has been explained by some in the sense of i$at, or "very little ." In this sense, anupaya means very little or nominal effort on the part of the aspirant. Whether it comes directly or through a spiritual master, anupaya connotes realization through very intense grace (tlvratama faktipata) alone. Sometimes by the very sight of a person who has acquired Self-realization, an aspirant receives illumination and is transformed. Anupaya is gener­ally designated as anandopaya.

K$emaraja says that by the development of the 111adliya or center, one attains cidananda or bliss of the Supreme consciousness. This madhya is distinct from the point of view of the three upiiyas above. From the point of view of a1rnvopaya, "nzadliya" is the su�un111a 11#i between the ida and pirigala, which has to be unfolded. From the point of view of foktopaya, "madhya" is the parasm11Vid, which has to be reached. From the point of view of sa111bhavopaya, akrtri111a aha111, or the pure I-consciousness, is the 111adhya or center of everything. The madhya must be attained by one of the above means.

For the unfoldment of madhya, K$emaraja recommends vikalpa­k$aya, fakti-sankoca, fakti-vikasa, vaha-ccheda, and the practice of adyanta-kofi (for details, see Sutra 1 8).

Of these, vikalpa-k$aya is sambhavopaya; 5aktisankoca and vikasa are saktopaya; and vaha-ccheda and adyanta-kotinibhalana are aravopaya .

Pratyabhijii.a stresses meditation on pai1ca-krtya and the practice of vikalpa-k�aya . The former maintains that the fivefold act of Siva (sr$.li, sthiti, samhara, vilay� and anugraha) is going on constantly, even in the individual. The aspirant should constantly dwell on the esoteric meaning of this fivefold act, in order to rise to higher consciousness. The mental perception of the individual, with refer­ence to a particular place and time, is the smi in him; the retention and enjoyment of what he perceives is the sthiti or preservation. During the delight of I-consciousness, it is absorbed in con­sciousness; this is samhara. When, even after being withdrawn, its impression is about to rise into consciousness again, it corresponds to vilaya. When completely absorbed into cit or the true Self by the process of ha.tha-paka, it is anugraha. (See Sutra 1 1 for details.) This practice qualifies the aspirant for pure cidananda.

Introductio11 29 The mind is the happy hunting-ground for all kinds of ideas that

arise, one after another like waves on the sea. We get involved in these ideas and are unable to get behind them to experience the stillness of the Self The practice of vikalpa-k$aya is recommended for getting rid of k$obha or mental agitation and recapturing the underly­ing consciousness, on the surface of which the vikalpas have their play. This cannot be done by force, for that creates resistance. This can be achieved only by alert passivity, by relaxing the citta or mind, by not thinking of anything in particular, and yet not losing awareness.

By these practices, one acquires samavesa or immersion in the divine consciousness. For this samave§a to be a full, perfect, and enduring experience, one has to practice Krmna-mudra (see Sutra 1 9). By Krama-mudra, the experience of identification of the individual consciousness with the Universal Consciousness has to be carried out into the experience of the outer world. This system believes that the samave§a that lasts only as long as samadhi (contemplation) lasts is incomplete. In complete or perfect samavefa, even after getting up from contemplation the state continues; the world no longer appears as mere earth, but as "clothed in celestial light," as a play of the Universal Consciousness. The aspirant also feels himself to be nothing but that consciousness. Then the world is no longer some­thing to be shunned, but rather an eternal delight (jagadananda). Then one truly acquires akrtrima-aham-vimarsa-pure I-consciousness in which the world does not stand against the I, in opposition, but is instead the very expression of that I .

This i s the conception of jtva111m1kti in the Pratyabhijna system. The world-process starts from the pure I-consciousness of Siva. At the level of man, that I-consciousness gets identified with its physical and psychic coverings, and the world stands over against it as something different toto caelo. The task of man is to recapture that pure I-consciousness, in which it and the universe are one.

Surely such a stage cannot be reached all at once. The system visualizes a hierarchy of experients who rise gradually in the evolu­tionary process to the pure I-consciousness of Siva.

The normal individual is known as sakala. He has all the three ma/as-karma, 111ayiya and auava . After many lifetimes as the play­thing of Nature, both physical and psychic-he is seized with psychic fever and tries to know the whence and the whither of this life. This is the first expression of the am1graha of Siva.

If he is not very cautious and indulges in lower kinds of yoga, he

30 Introduction

may become a pralayakala. He is free from karma ma/a and has only maylya and ai:zava mala, but he has neither jfiana nor kriya. This is not a desirable state. At the time of pralaya or withdrawal of the uni­verse, every sakala becomes a pralayakala.

Vijfianakala is an experient of a higher stage. He has risen above maya but is still below Suddha Vidya. He is free from the karma and maylya malas, but he has still ai:zava mala. He hasjfiana and iccha, but no kriya.

Above the vijnanakala are the experients in successive ascent known as Mantra, Mantre5vara, Mantra-mahe5vara, and Siva-pra­mata. These are free from all the three ma/as, but their experiences of unity consciousness vary (see Chart on page 96 for details).

It is only to the Siva-pramata that everything appears as Siva. Pure I-consciousness is the Jons et origo of the entire world

process. Involution starts from the pure I-consciousness of Siva. Evolution gets back to the same pure consciousness, but the pilgrim goes back to his home, enriched with the experience of the splendor of Siva he has had on the way. Veil after veil lifts, and he is now poised in the heart of Reality. He may now well exclaim in the words of Abhinavagupta:

m?f: t<fo001cJJr � mra �ftrfucr: q <l�lf'Rl��tj <fi{ujij <ffilSI l"'d'ifGITT I � mififi"TOO � � ij'imf \il'efG"q 'I � �fli ��ffit �fuf"<ffi 1 1

-quoted in Maharthama1ijari, p. 25 It is Siva Himself, of unimpeded Will and pellucid consciousness, who is ever sparkling in my heart. It is His highest Sakti Herself that is ever playing on the edge of my senses. The entire world gleams as the wondrous delight of pure I-consciousness. Indeed I know not to what the sound "world" is supposed to refer.

ANALYSIS OF C ONTE NT

S1�tra 1 • The abso/11te citi (Consciousness), out of its own free will, is the cause oJthe siddhi of the universe.

Universe in this context means everything from Sadasiva down to the earth. Siddhi means bringing into manifestation, maintenance, and withdrawal. Citi-the absolute consciousness-alone is the power that brings about manifestation. Maya, Praki;ti, is not the cause of manifestation. Inasmuch as it f citi] is the source of both subject, object, and pranultia (means of proof), no means of proof can prove it [it is its own source].

Siddh.i may be taken in another sense also. It may mean bhoga (experience) and 111ok�n (liberation). The absolute freedom of the ultimate divine consciousness is the cause of these also.

The word hetu in this sutra means not only cause, as interpreted above; it also means 111en11s. So citi is also the means by which the individual ascends to the highest consciousness, where he becomes identified with the divine.

Citi has been used in the singular to show that it is unlimited by space, time, etc. It has been called svata11tm (of free will) to show that by itself it is powerful enough to bring about the universe, without the aid of Maya. Citi is, therefore, the cause of manifestation, the means of rising to Siva, and also the highest end. This sl"1tra strikes the keynote of the entire book.

Sutra 2 • By the power of her own free will, she [citi} 1 1 11folds the universe on her own screen.

3 l

32 Doctrine of Recognition

She brings about the universe by the power of her own free will, and not by any extraneous cause. The universe is already contained in her implicitly, and she makes it explicit.

Sutra 3 • This [the Universe] is manifold because ef the differentia­tion ef reciprocally adapted objects and subjects.

The universe appears to be different and manifold because of the differentiation of experients and the objects experienced. These may be summarized as follows:

1 . At the level of Sadasiva-tattva, the I-consciousness is more prominent; the experience of the universe is in an incipient stage. An individual experient who rises to such a level of consciousness is known as Mantra-mahesvara and is directed by Sadasiva. He has realized Sada§iva-tattva and his experience is-"I am this. " The con­sciousness [of the universe] is not fully distinguished from the "I" at this level.

2. At the level of Isvara-tattva, the consciousness of both "I" and "this" is equally distinct. An individual experient who rises to this level is known as Mantresvara. The universe is clearly distinct at this �tage, but it is identified with the Self Mantresvara is directed by lsvara.

3. At the level of Vidya-tattva, the universe appears as different from "I ." There is an experience of diversity, though it is diversity­in-unity. Individual experients of this stage are known as Mantras. They are directed by Ananta-bhanaraka. They have an experience of diversity all around, of the universe as being distinct from the Self [though it may still belong to the Self].

4. The stage of the experient below Suddha vidya, but above Maya, is that of Vijfianakala. His field of experience consists of sakalas and pralayakalas. He feels a sense of identity with them.

5. At the stage of Maya, the experient is known as pralaya­kevalin. He has neither a clear consciousness of "I ," nor of "this," and so his consciousness is practically that of the void.

6. From Maya down to the earth, the experient is the sakala who experiences diversity all around. The average human being belongs to this level.

Siva transcends all manifestation. His experience is that of per­manent bliss and identity with everything from Sadasiva down to earth. Actually it is Siva who flashes forth in various forms of manifestation.

Analysis of Conte11t 3 3 Sutra 4 • The individual [experientj, in whom citi or consciousness is contracted, has the universe [as his body} in a contracted form.

Siva or cit, by assuming contraction, becomes both the universe and the experient of the universe. Knowledge of this constitutes liberation.

Sutra 5 • Citi [universal consciousness} itself, descending from [the stage ef.J cetana, becomes citta [individual consciousness], inasmuch as it becomes contracted in conformity with the object of consciousness.

The universal consciousness itself becomes, by limitation, the individual consciousness. By the process of limitation, the universal consciousness has either predominance of cit or predominance of limitation. In the former, there is the stage of Vijnanakala when prakasa is predominant, or Suddha-vidya-pramata, when both pra­kasa and vimarsa are predominant, or I5a, Sadasiva, Anasrita-Siva. In the latter case, there is the stage of Sunya-pramata, etc.

The universal consciousness itself, by assuming limitation, be­comes individual consciousness. Jnana, Kriya, and Maya of the universal consciousness becomes sattva, rajas, and tamas in the case of the individual.

Sutra 6 • The maya-pramata consists of it [citta}.

The maya-pramata also is only citta.

S1�tra 7 • And [though J he is one, he becomes of twofold, threefold, fourfold form, and of the nature of seven pentads.

The cit is Siva Himsel( Consciousness cannot be split apart by space and time.

Since, by limitation, it assumes the state of the experient and the object experienced, it is also of two forms. As well, it becomes threefold, as it is covered with the 111ala pertaining to a(111, ma)'ii, and karma. It is also fourfold, because it assumes the nature of (1) Hinya, (2) pra1rn, (3) purya$faka, and (4) the gross body. The seven pentads-the thirty-five ta,ttvas that extend from Siva to the earth­are also its nature. From Siva down to sakala, he also becomes the sevenfold experient and of the nature of fivefold covering [from Kala to Niyati).

Sutra 8 • The positions of the various systems of philosophy ave only various roles of that {consciousness or Selj) .

3 4 Doctrine of Recognition

The positions of the various systems of philosophy are, so to speak, roles assumed by the Sel£

1. The Carvakas, for instance, maintain that the Self is identical with the body characterized by consciousness.

2. The followers of Nyaya practically consider buddhi to be the Self in the worldly condition. After liberation, they consider the Self as identical with the void.

3. The Mimarhsakas also practically consider buddhi to be the Self; inasmuch as they believe the I-consciousness to be the Sel(

4. The Buddhists also consider only the functions of buddhi as the Sel£

5. Some Vedantins regard pra1w as the Self 6. Some of the Vedantins and the Madhyamikas regard non­

being as the fundamental principle. 7. The followers of Pancaratra believe V asi1deva to be the high­

est cause. 8. The followers of Sankhya practically accept the position of

the Vijnanakalas. 9. Some Vedantins accept livara as the highest principle. 10. The Grammarians consider Pasyantl or Sada.Siva to be the

highest reality. 1 1 . The Tantrikas consider the Atman as transcending the uni­

verse to be the highest principle. 12. The Kaulas consider the Universe as the Atman principle. 13. The followers of Trika philosophy maintain that the Atman

is both immanent and transcendent. This sutra may be interpreted in another way: the experience of

external things [such as colorl and internal things f such as the experience of pleasure] becomes a means for the essential nature of Siva or the highest reality to manifest.

Sutra 9 • Due to its limitation of Sakti, Reality, which is all consciousness, becomes the ma/a-covered sainsiirin .

The Will-power being limited, there arises the a1:1ava ma/a-the ma/a by which the )Iva considers himself to be imperfect.

Omniscience being limited, there arises knowledge of a few things only. Thus comes into being maylya ma/a, which consists of the apprehension of all objects as different.

Omnipotence being limited, thejlva acquires karma ma/a. Thus due to limitation, sarva-kartrt1Ja (omnipotence) becomes

kala (limited agency); sarvajiiat1Ja (omniscience) becomes vidya (Jim-

A11alysis of Co11te11t 3 5 itation with respect to knowledge); piiruatva (fulfillment) becomes raga (limitation with respect to desire); 11ityatva (eternity) becomes kala (limitation with respect to time); vyapakatva (omnipresence) becomes niyati (limitation with respect to space and cause). Jiva ( the individual soul) is this limited self When his Sakti is unfolded, he becomes Siva Himself

Sr�tra 10 • Even in this condition [of the empirical sdfl, he [the individual soul] does the.five krtyas, like Him {Siva].

Just as Siva performs the fivefold act in mundane manifestation, as an unfoldment of His real nature, so does He do it in the limited condition of a fiva.

The appearance of objects in a definite space and time is tanta­mount to sra$.trta (emanation); their appearance in another space and time, and thus their disappearance to the individual soul, constitutes samhartrta (withdrawal); continuity in the appearance of objects con­stitutes sthapakata (maintenance). Because of the appearance of dif­ference, there is vilaya (concealment).

When the object is identical with the light of consciousness, it is anugraha (grace).

Siitra 1 1 • He also does the fivefold act of manifesting, relishing, thinking out, setting of the seed, and dissolution. [This is so from the esoteric standpoint of the yogin. J

Whatever is perceived is ab/iasaiw or m!i. The perception is relished for some time. This is rakti or stliiti. It is withdrawn at the time of knowledge. This is sari1hara .

If the object of experience generates impressions of doubt, etc. , it becomes the germinal cause of transmigratory existence. This is bijavasthapana or vilaya. If the object of experience is identified with consciousness, it is the state of vi/apa11a or an11graha.

Sr�tra 12 • To be a sa111scfri11 means to be deluded by one's own powers because ojthe ignorance oft/wt {a11thorship of the fivefold act].

In the absence of the knowledge of the fivefold act, one becomes deluded by one's own powers and thus transmigrates eternally.

While talking of fokti, we would do well to realize that the highest Vak 5akti has the knowledge of the perfect " I ." She is the great mantra, inclusive of the letters "a" to "ksa" and reveals the empirical experient. At this stage, she conceals the pure distinc-

36 Doctri11e of Recog11itio11

tionless consciousness and throws up ever-new forms, each different from one another.

The empirical experient, deluded by the various powers, consid­ers the body, pral}a, etc. as the Self Brahm! and other 5aktis bring about emanation and maintenance of difference, and withdrawal of identity in the empirical subject (pasu-dasa).

At the stage of pati they do the reverse; they bring about the emanation and maintenance of identity, and withdrawal of dif­ference. Gradually they bring about the state of avikalpa. This is known as pure Vikalpa power.

The above technique of establishing unity-consciousness is known as $ambhavopaya.

In the Saktopaya or the Sakta technique of unity consciousness, Cit-5akti is known as Vame5vari. Her subspecies are khecarl, gocarl, dikcarl, and bhilcari. These bring about objectification of the Univer­sal Consciousness. By khecarl 5akti, the universal consciousness be­comes an individual subject; by gocarl 5akti, he becomes endowed with an inner psychic apparatus; by dikcarl 5akti, he is endowed with outer senses; by bhucarl, he is confined to external objects. By yogic practice, khecarl brings about consciousness of perfect agency; gocarl brings about consciousness of non-difference, dikcarl brings about a sense of non-difference in perception, blwcarl brings about a con­sciousness of all obejcts as parts of one Self

There is a third technique known as a1rnvopaya . When the ai.SVarya 5akti of the Lord conceals her real nature, in the case of the individual, and deludes him by prtitia, by the various states of waking, dreaming, etc., and by both the gross and subtle body, he becomes a sainsarin. When, in the yogic process, she unfolds the udana 5akti, and the vyana 5akti, the individual comes to acquire the experience of turya and turyatita states and becomes liberated while living.

Siitra 13 • Acquiring Ji-ill knowledge of it [of the fivefold act of the Self}, citta itself becomes citi by rising to the status of cetana .

When the knowledge of the fivefold act o f the Self dawns upon the individual, ignorance is removed. The citta (individual con­sciousness) is no longer deluded by its own limiting powers; it recaptures its original freedom, and, by acquiring a knowledge of its real nature, rises to the status of citi (universal consciousness).

Siitra 14 • The fire of citi, even when it descends to the [lower]

A11alysis of Co11tent 3 7 stage, though covered [by maya], partly burns the fi1el of the known [the objects}.

If citi intrinsically is non-differentiating consciousness, how can it be characterized by a sense of difference at the level of the individual?

The answer is that even at the level of the individual, citi cannot completely lose its nature of non-differentiation; all the known multifarious objects are assimilated into citi itself [in the knowledge­situation], and the objects become a part and parcel of citi. As fire reduces to itself everything thrown into it, so citi assimilates to itself all the objects of knowledge. Being covered by Maya, citi does not reduce objects of knowledge to itself completely; these objects ap­pear again due to previous impressions (sati1Skaras).

Sutra 15 • In the reassertion of its {inherent} powe1� it makes the universe its own.

Bala or power means the emergence of the real nature of citi. Then citi manifests the whole universe as identical with itself This is not the temporary play of citi, but is rather its permanent nature. It is always inclusive; without this inclusive nature of citi, even the body and other objects would not be known. Therefore, the practice recommended for acquiring the power of citi is meant only for the removal of the false identification of oneself

Sutra 16 • When the bliss of cit is attained, consciousness becomes stabilized in cit as one's only Self Even the body is experienced as identical with cit.

The steady experience of identity with cit means fivanmukti (liberation even in this physical body). This comes about by the dissolution of ignorance upon recognition of one's true nature.

Sutra 1 7 • With the development of the madhya (center), one ac­quires the bliss of consciousness.

By the development of the center, the bliss of the spirit can be obtained. Sarnvit, or the power of consciousness, is called the center because it is the support or ground of everything in the world. In the individual, it is symbolized by the central nadl, (su�rmrna). When the central consciousness in man develops or when the su�umna 11adl develops, then the bliss of universal consciousness exists.

3 8 Doctri11e of Recog11itio11 Siitra 18 • The means [for the development ef the center] are: dissolution ef vikalpa; salikoca-vikasa ef §akti; cutting ef the vahas; the practice [ef the contemplation] ef the ko.ti (point) ef the beginning and the end.

The first method is vikalpak$aya. One should concentrate on the heart and not allow any vikalpa to arise. By thus reducing the mind to an avikalpa condition and holding the Self as the real experient in the focus of consciousness, one develops the 111adhya or con­sciousness of central reality and enters the turya and turyatlta con­dition. This is the main method of Pratyabhijiia for madhya-vikasa.

The other methods, sai·ikoca and vikasa of §akti, do not belong to Pratyabhijiia but are recommended for their utility. Saiikoca of §akti means withdrawing the consciousness that rushes out through the gates of the senses and turning it inward, towards the Self Vikiisa of §akti means holding the consciousness steadily within, while the senses are allowed to perceive their objects. Another way of acquir­ing sai1koca and vikasa of §akti is with the practice of prasara and vi§ranti in the stage of i"irdhva ku11(ialinl. Emergence from sainadhi, while retaining its experience, is prasara or vikiisa; merging back into samadhi and resting in that condition is vifranti or saiikoca.

The third method is vaha-ccheda-cessation of pratia and apana by repeating inwardly the letters "ka," "ha," etc. without the vowels and tracing the mantras back to their source, where they are unut­tered.

A fourth method is adyanta-ko.ti-nibhalana-the practice of fixing the mind, at the time of the arising of pratia and its coming to an end, between the adi (the first, or heart) and the anta (the distance of twelve fingers from the heart).

Siitra 19 • In vyutthana, which is fall ef the after-effects efsamadhi, one finds the attainment <if permanent samadhi, by dwelling on one's identity with cit (Universal Consciousness) over and over again .

Even on the occasion of vyuttha11a, the yogin sees the entire universe dissolve in cit by the process of ni111lla11a-sa111adhi. Thus he acquires permanent samadhi by, Kramamudra.

Sutra 20 • Then [on the attainment ef Kramamudra), as a result ef entering into the perfect I-consciousness or the Self-which is in essence cit and ananda (consciousness and bliss) and ef the nature ef the great mantra-power-one attains lordship over the group ef deities ef

A11alysis ef Co11te11t 39 consciousness that brings about all emanation and reabsorption of the universe. All this is the nature of Siva.

When one masters km111a11111drii, one enters into the real, perfect I-consciousness or Self and acquires mastery or lordship over the group of consciousness-deities that bring about emanation and ab­sorption of the universe. The perfect I-consciousness is full of light and bliss. No longer is the individual deluded into considering his body [gross or subtle], priiua, or the senses as the "I;" he now considers the divine light within as the real "I ." This real "I" is the sai7111it, Sadiisiva, and Mahe§vara. This I-consciousness means the resting of all objective experience within the Self It is also called Svatantrya or sovereignty of Will-the lordship and primary agency of everything. This consciousness of pure "I" is the follS et origo of all the mantras, and therefore it is extremely powerful. It is the univer­sal cit itself By acquiring this consciousness, one becomes the master of these §aktis that bring about the emanation and absorption of the urn verse.

CONTENTS

45 Sutra 1

49 Siltra 2 50 Sutra 3

52 Sutra 4

55 Sutra 5 57 Sutra 6 58 Siltra 7 59 Sutra 8

64 Sutra 9 65 Sutra 10 67 Sutra 1 1

69 Siltra 12 75 Sutra 13

76 Sutra 14

77 Sutra 15 79 Sutra 1 6 80 Sutra 1 7 82 Sutra 18

88 Sutra 1 9 90 Sutra 20

TH E DOCT RIN E OF REC OGNITI ON

01'rf:-Adoration to one who is the very embodiment of bliss and auspiciousness. Now the PRATYABHI]NAHIJ.DAYA [The Doctrine of Recognition J1

Adoration to Siva, 2 who eternally3 brings about the five processes, 4 who makes manifest the Highest Reality, which is at the same time the Highest ValueS-His Self6-[ which is also the Real Self of each

1 . See end note 1 . 2. See end note 2 . 3. Satatam (eternally) may be read with 111111111/1 to mean "my eternal adoration to Siva" or with p111icakrtya-vidlziiyi11e to mean "my adoration to Siva who eternally brings about the five processes. " The latter construction is better, as it indicates that Siva's activity is incessant. 4. Sec end note 3 . 5 . Paramiirtlza. Par1111111 means the Highest; artlza means both "reality" and "goal or value." Paramiirtlza connotes both the Highest Reality and the Highest Value. In Indian thought, the Highest Reality is also the Highest Value of man. The meaning and purpose of human life resides in the realization of the Highest Reality. 6. Sviitma may mean either one's nature or one's self In the former case, the meaning would be "the Highest Reality, whose nature is cidii111111dag/1111111. In the latter case, it would be "the Highest Reality-His Self" There is a double entendre in sviitma: His Self (the self of Siva) and the self of each individual. The implication is that His Self is identical with the Real Self of each person. This

4 1

42 Doctrine of Recog11itio11

individual] that is a mass of consciousness and bliss. 7 Out of the great ocean [of the Doctrine] of Recog�tion, which

is the quintessence of the secret doctrines concerning Samkara, 9 is drawn the cream [the essential part] by K�emaraja to nullify the poison of sainsara. 10

In this world, there are some devoted people who are un­developed in reflection, who have not taken pains to study difficult works like Logic and Dialectics. They nevertheless aspire after Sa­mave§al l with the highest Lord, which blossoms forth with the

translation is preferable, as it is more in line with the general tenor of this system. 7. Cidii11a11dagha11a means a mass of consciousness and bliss. In Sankara Ve­danta, the expression used is generally "saccidananda"-sat (existence), cit (con­sciousness), and ii11a11da (bliss). Here sat has been dropped as superAuous, for in this system cir or consciousness alone is sat or real. Cit and sat-consciousness and existence or reality-are synonymous. Nothing outside consciousness may be called existent or real. Sankara also says, Sat eva bodha, bodlza eva sattii­Existence itself is consciousness, and consciousness itself is existence. 8. Upm1i$at means sitting down near or at the feet of another (a teacher) to listen to his words. It, therefore, has come to mean ralzasya or secret knowledge obtained in this manner. Here the word means secret or esoteric doctrine. ?· Smi1 karoti iti Smirkarab, one who brings about happiness and welfare is Sari1kara. This is another name of Siva. Smi1karopa11i$al, therefore, means the esoteric doctrine pertaining to Samkara or Siva-or Saiva philosophy. 10. Saii1siira-Smi1sarati iii smi1siira/1, "that which is always on the move or is in continuous process." The word "world" can hardly do justice to this idea. Etymologically the word smilsiira also means the "wandering through" (a succession of states) by thejiva or individual soul. In this sense, smi1siira is called vi$a or poison. It is not the world per se that is poison, but the "wandering through" of the jiva, as a being disconnected from Reality, severed from his innermost Center, that is poison. Vi$a is derived from the root vi$, in the third conjugation (11e11e$fi), meaning "to pervade;" hence anything actively per­nicious, like poison. The root vi$, in the fourth conjugation (11i$Uiit1), means also "to separate, to disjoin." There may be a suggestion here that smi1siira is vi$a because it disjoins us, disconnects us from Siva. 1 1 . Samiivefo, the noun form of sa111-ii-11is, means "to enter into." Samiivefo therefore, means mergence or identification. Samiivefo with the Highest Lord means identification of the individual self with the Universal Sci( The individ­ual, in this state, feels that he is nothing other than Siva. Samiive§a also means "taking possession of the individual by the Divine." The outcome is the same--identification with Siva. According to Abhinavagupta, iivefo means the subordination or disappearance of the eersonal nature of the aspirant and his identification with the divine nature of Siva.

Avefofra as11atm1trasya s11atad1iipa11i111ajja11iit . Paratadnipatii Sa111blrortidyiicclrak­tya11ibhiigi11ab.

Ta11triiloka-I volume I Almika, v. 173

Pratyabliijiialirdayam 43 descent of Sak ti. 1 2 For their sake, the truth of the teaching of isvara­pratyabhijiial 3 is being briefly explained.

To explain the universal causality of the divinity that is the Self r of all), its attainability by easy means, and the high reward, it is said:

12. Sakti is the energy of Siva and therefore not different from him. With it, he brings abou

,t pmic�krtya or the five cosmic processes. Sakti-piita means the

descent of Sakti. Sakti-piiM upon an individual means the imparting of a11y-11gmha or grace to him. 13. This is an excellent work of Pratyabhijiia by Utpalacarya. who flourished in the ninth century.

S U T R A J 14

The absolute15 citi, 16 ef its own free will, is the cause ef the Siddhi17 ef the universe. CitiJ::i svatantra visva siddhi hetuh.

C O M M E N T A R Y

"Of the universe" (visva) means from Sadasiva 1 8 down to earth. Siddhi means "in effectuation," in bringing about sr�fi (manifesta­tion), sthiti (continued existence), and saii1hara (or resting) in the highest Experient. 1 9 (In bringing all this about, ] the Highest Sakti20-the divine consciousness or power, which is absolute and of free will-consists of the highest vimarfo,21 and is not different than

14. Slitra {lit. thread) has come to mean that which, like a thread, runs through or holds together certain ideas; a rule; a formula; a direction. Compare the Latin, s111t1ra, and English, suture. A sucra must contain the fewest possible words, must be free from ambiguity, must be meaningful and comprehensive, must not contain useless words and pauses, and must be faultless. 15. Svalfl11tra is an adjective qualifying citi. This means dependent only on itself and nothing else. It means that it is absolved of all conditions and is free to do anything it likes. The word Svatantra has, therefore, been rendered by two terms: "absolute" and "of its own free will." 16. Citi means universal consciousness-power and is feminine in gender. "Cit" is generally used for Siva and "citi" for His Sakti. They arc distinguished from citta, which means "individual consciousness. " 17. Siddhi means effectuation, which includes: praka5a11a o r smi, emanation; sthiti, maintenance of what is emanated; and saii1hara, withdrawal or reabsorp­tion. 18. See end note 4. 19. Parapra111a1r means the Highest Expericnt. Pra111atr �ncans measurer ?r the subject of experience. The highest expcricnt is Para111a-Siva, the highest Siva. 20. Pariifokti-the highest Sakti. This is distinguished from the subsidiary foktis that pervade the universe and bring about all kinds of things. They arc various aspects of the highest Sakti. Sakti means divine consciousness, or conscious energy which is non-distinct from Siva. It is Siva himself in his active aspect of manifestation and grace. 21 . Vi111arfo is a highly technical term of this system. (Sec end note 5 )

45

Doctri11e of Recognition

Sivabhattarka22 and is the hetu (cause). It is only when citi, the ultimate consciousness-power, comes into play that the universe comes forth into being flit. , opens its eyelids l and continues as existent; when it withdraws its movement, the universe also disap­pears from view [lit., shuts its eyelids]. One's own experience bears witness to this fact. The other things, Maya, Prakrti, etc., since they are [supposed to be] different from the light of consciousness, can never be sure of anything [lit. anywhere), for not being able to appear, owing to their supposed difference from consciousness­power, they are [as good as l non-existent. But if they appear, they become one with the light [of consciousness l . Hence citi, which is that light, alone is the cause. Maya and Prakrti are never the cause. Therefore, space, time, and form, which have been brm�ght into being and are vitalized by it [ citi], are not capable of penetr

.ating its

real nature, because it is all-pervading, eternal [lit., ever-risen), 23 and completely full [in itself]. This is to be understood by the import [of the sutra].

If all is cit or consciousness then it may be objected that the universe itself is non-existent [lit. nothing whatsoever], different as it is from cit (consciousness). If it be maintained that the universe is non-different [from cit], how can one establish the relation of cause and effect [between cit andjagat]?[ln the highest sense, causal relation does not mean succession, but simultaneous expression. The flutter of citi is simultaneous manifestation of the universe. ]

The answer is, it is the divine consciousness alone (cideva bhagavati), luminous, absolute, and free-willed as it is, which flashes forth in the form of innumerable worlds. Th.is is what is meant by the causal relation here. It is used in its highest sense.24 Since this

22. Siva-bhatfaraka-Derived from the root bltat "to nourish " bltattaraka bltat­fara, and bha!fa have the same meaning. Lite�

1ally they m�an "t

.he lord th�t

nourishes or supports . " The words bltattara or bltattaraka mean venerable Lord a term that has been attached to Siva t�· show rev�·rence.

'

23. Nityodita means "eternally risen. " In this system, 11itya (eternal) is generally not the word used for the foundational consciousness, but rather 11i1yodi1a­ever-risen, ever-existent. Nityodita is that which never sets, but is always risen; whatever both rises and sets is called "sa111odita. " This term is also used because the system wants to emphasize that the eternal consciousness is ever active; there is always spa11da or vibration in it. 24. In causal relation, the effect is believed to be different from the cause. Cit is supposed ro be the cause of the universe, but if the universe is non-different from the cause, how can it be its effect (for the effect must be different from the cause)?

Pratyabhiji'itilirdayam 4 7 [consciousness] alone is the cause of the sidd/ii-manifestation of the universe which consists of pramatr25 (subjects or knowers), prama1w26

(knowledge and its means), and prameya27 (objects or the known)­knowledge (pramara), whose main function is to bring to light new objects, is neither fit nor qualified to prove the r ultimate] con­sciousness, which is absolute, unlimited, and self-luminous. This is declared in 'frikasara [as follows] .

Just a s [when] one tries t o j u m p over the shadow of one's head with one's own foot, the head will never be at the place of one's foot, so it is with bai11davl Kala.2s

Since it [consciousness] is the cause of the siddhi of the uni­verse-as well as sa111hara, which consists in bringing about sasarasya,29 or identity with the highest non-dual [consciousness], therefore it is called svata11tra,30 or free-willed. Its free will being recognized, it becomes the cause of the siddlii (fruition, perfection, attainment) of the universe. Such a siddlii is of the nature of blioga (experience) and 111ok$a31 (liberation from the bondage of limited experience). The sutra should be interpreted in this sense also.

[Here the word het11 is taken in the sense of "means. "l Again, visva or universe means [external objects likel blue, [inner feelings

25. Pra1111itr (lit. measurer), subject of knowledge. 26. Pra1111iua (lit. instrument of knowledge) means of knowledge, proof of knowledge. 27. Pra111eya (lit. to be measured) means the known or object of knowledge. 28. Bai11davl Ka/ii. Bai11da11I means "pertaining to bi11d11 ." Ka/ii means "sakti." Bai11davl kalii means the power of knowership of the highest Srlf of con­sciousness-the power of Self-consciousness. Here it means that power by which the Self is always the subject, never the object. In this verse, the feet are compared to pra111iiua (means of proof); the head is compared to pra111atii, the knowing Self Just as it is impossible for one's feet to catch up to the shadow of one's head, so is it impossible to know the knower (pra111iitii) by the various means of knowing, for those means owe their existence to the knower. 29. Sa111sarasa-one having the same feeling or consciousness. Sa111arasya, therefore means identity of consciousness. In Smi1/1iira or withdrawal citi reduces ti1e universe to sameness with the Highest Reality. The foundational consciousness is both the alpha and the omega of the universe. 30. S11ata11trii-Ci1i, or the divine consciousness, is called svatarltra, because whether engaged in mfi (manifestation), sthiti (maintenance), or smirluira (with­drawal), she is sovereign; she docs not depend upon any extraneous condition. J I . Visva-siddhi may also mean the effectuation of both bl10ga (enjoyment of the bliss of real I-consciousness) and 111ok$n (liberation). When the absolute free will of citi is recognized, she brings about real enjoyment as well as freedom from limitation. In this sense also, she is the cause of 11i5va-siddhi.

48 Doctrine of Recog11itio11

like] pleasure, or [limited experient] body, praua, etc. Its f the Visva's l siddhi (fulfillment or establishment) is the hetu or means of the awareness of citi. This siddhi consists of ave§a or merging in the Self, which is the nature of vimarfo, by gradual mounting, beginning with pramai:za or knowledge32 [and coming to rest in the pramatii or knower]. By "means" is meant here "easy means. " As it is said in the excellent Vij'nanabhaf taraka ( Vij'iianabhairava, v. 106):

The consciousness of object and subject is common to all the embodied ones. The yogins, however, have the distinction of being mindful of this relationship. [The object is always related co the subject; without this relation to the subject, there is no such thing as an object. The yogi is always conscious of that witnessing awareness, from which the subject arises and into which it finally rests . ]

Citi (consciousness) used in the singular f in the sutral denotes its non-limitation by space, time, etc.' rand thus l shows the unreality of all theories of dualism. The word svata11tra (absolute, of free will) fin the sucra] points out chat the supreme power is of the essence of cit, and thus is distinguished from the doctrine of Brahman33 [of Sankara Vedanta, where the cit is considered non-active]. The word vi§va declares that it (cit) has unlimited power, can bring about everything, is an easy means [for emancipation l. and is f itself] the great reward.

Bue here a question arises. If citi is the cause of the universe, it would presuppose material cause r to bring about this apparently different universe] and [thus there would bel non-abandonment of dualism. Apprehending this f question], he fthe author] says:

32. Pramauoparo/1<1km111eua-by gradual mounting, beginning with knowledge. From the known, or pra111eya, one has to mount to pm111aua or knowledge; from knowledge one has to mount to the pra111iita or the knower, to the highest Se!( All pra111auas rest in the pra111iita, the knower. 33. Bralmwvada (the doctrine of Brahman) refers to Sa11kara-vedanta, in which Brahman is said to be nonactive.

Pratyabhij1iahrdayarn

S U T R A 2

By the power ef her own will [alone), she (citi) unfolds the universe upon her own screen {in herself, as the basis ef the universe}. Svecchaya svabhittau visvam unmilayati.

C O M M E N T A R Y

49

Svecchaya-by the power of her own will-not by the will of another, as [is maintained by] the Brahman doctrine, and other similar [systems]. Moreover "by the power of her own will" implies [that she brings about the universe] by her power alone, not by means of [any extraneous] material cause. In this way [on the presupposition of material cause], if the absolute free will is denied to her [ citi], her cit-ness itself would not be possible [cit and free will are inseparable].

Svabhittau means on her own screen [in herself], not anywhere else. She unfolds the previously defined universe [from Sadasiva down to earth] like a city in a mirror, which though non-different from it, appears as different.34 Unmllana means only making explicit what is already lying [implicitly in citi]. By this is meant the exis­tence of the universe [in citi] as identical with the light f of citi].

Now, to make clear the nature of the universe by means of analysis, he [the author] says:

34. Dmpa11e 11agaravat-Just as a city appearing in a mirror is not different from the mirror but appears as different, so the universe appearing in citi is not different from it, though it appears as different.

50 Doctrine of Recog11itio11

S U T R A 3

That [the universe J is manifold because of the differentiation of reciprocally adapted (anurupa) objects (grahya) and subjects (grahaka). Tan nana anurupa grahya grahaka bhedat.

C O M M E N T A R Y

Tat (that) means the universe; nana means manifold. Why [man­ifold]? Because of the Jifferentiation (bheda) between objects and subjects, which are anunlpa, or in a state of reciprocal adaptation.

[The correspondence or reciprocal adaptation of object and subject now follows:]

Just as in the Sadasiva principle [there is the experience ofJ the total universe ( Visva) as an object (grahya) of the nature of para-para, or both identical and different, [a stage in which the experience is of the form "I am this," in which l the experience is dominated (ac­chadita) by the Consciousness of I (ahanta), and fin which the experience of] this-ness (idanta) is [yet l incipient (asp/mfa), so there is the group of experients (pramatars) called mantramahe.5varas who are governed by the blessed Lord Sadasiva,35 and whose existence in that state is brought �bout by the will of the highest Lord.

Just as in the ISvara tattva (principle) the entire universe is apprehended (grahya) [in the form, "I am this"l where both the consciousness of "I" (aha11ta) and that of "this" (idanta) are simulta­neously distinct (sphufa), so [ tathavidha eva I is f the consciousness of] the group ofindi"._idual experients, [known asl 11ia11tre5"ara, governed by the venerable ISvara.36

35. See end note 6 . 36. isvara tartva i s the next stage o f manifestation; i n i t the consciousness o f an "!" and a "this" is equally prominent. The ideal universe, which is involved in the absolute consciousness, becomes clearly defined here as a "this." Jiiii11a is predominant in this tattva. Corresponding to this tattva is the i�dividual [ mys­tic) experient, known as Mantresvara, who has realized the IS11arn1a1t11a, and whose consciousness is also of the form "I am this." The universe here is

Pratyablzijiiiilzrdaya111 5 1 In the stage of Vidya or Suddha Vidhya, just as there are the

experients, called Mantras, of different states together with many secondary distinctions, governed by Anantabhanaraka, so also is there, as an object of knowledge (pra111eya), one universe whose sole essence consists of differentiations.37

Above Maya [and below Suddha Vidhyal are the experients, called Viji1anakalas, who are devoid off the sense of] agency (kartrta), and who are of the nature of pure awareness (Suddha-bodhiit111a11ab). Corresponding to them is their object of knowledge or field of experience (prameya), which is identical with them (tadabhedasara111), [consisting on sakalas and pralayiikalas known to them fparicita l in their previous states of existence (pilrviivasthii). 38

At the stage of Maya [are] the experients of the void (Sil11ya) or pralayakevali11s. Their field of experience consists of the insensible, which is quite appropriate to their state.39

[After the pralayiikalas l are stationed the sakalas r from Maya I up to the earth, who are different from everything and limited. Their field of experience is as limited and different as themselves (tat­hablnltam). 40

identical with the Sel£ The consciousness of Sadasiva is Aha111ida111-"I am this." The consciousness of isvara is Jda111aha111-"This am I ." 37. Vidhii or S11ddha Vidyii is the stage where diversity or bheda begins, though there is unity in diversity. Kriyii is predominant in this tatt11a. Corresponding to this arc cxpcricnts called Mantras, who sec diversity, though it is divcrsity-in­unity. The Lord who rules over these cxpcricnts is called Anantabhanaraka. The consciousness of this stage is Ida111 ca Alw111 ca or Alia111 ida111 ca-the universe as different but also as belonging to me. Though the "this" appears as distinct from " I , " it is only an aspect of " I . " It is disti11ct from "I ," but not dijfere11t. Hence the consciousness of this stage is known as Smid ha Vidya. 38. Vijiia11akala is the expcricnt of the stage below S11ddha Vidya but above Maya. Herc the expericnt is devoid of agency; he is pure awareness. His field of experience consists of sakalas and pmlayiikalas. He has a sense of identity \\"ith his field of experience (1adabhedasiim111). He is free from i\Jayiya and Kar111<1 111t1/a, but is still subject to Aua11<1 111ala. 39. In this state, the cxpcricnt has neither the clear consciousness of ahm11 (I) nor of idm11 (this). His I-consciousness is identical with the void that orn: experiences in deep sleep. He has the feeling of a vague something, which is practically nothing. The Pralayakala-pra111iira is identified with the prakrri at the time of dissolution. The yogins who have an experience only of the void are like the pralayalwla-pm111ata. I-le is free from Kiim111 111ala but is subject to Aua1111 and Mayiya111ala. 40. The sakalas arc the dc11as (gods) and ji1111s (individual selves) who do not have true knowledge of the Self, and whose consciousness is only that of diversity. The average human being belongs to thjs kvel. The sakatas'7irc s 1bject

Doctri11e of Recog11itio11

Sivabhanaraka, however, who transcends all these [all the expe­rients from Mantramahesvara to Sakala], is constituted only of prakasa (light, consciousness). 41 Again in blissful Paramasiva (high­est Siva), who both transcends the universe and is the universe, who is the highest bliss and consists of a mas� of prakafo (light, con­sciousness), flashes the entire universe from Siva down to the earth in identity [with Paramasiva]. Actually [in that state], there is neither any other subject (grahaka) nor object (grahya). Rather, what is practically mea�t to be stated (abhihitaprayam) is this: in actuality the highest blissful Siva alone manifests himself in this way, in numerous forms of multiplicity.

As the Lord has the entire universe as his body, so:

S U T R A 4

The {individual] experient also, in whom citi or consciousness is contracted, has the universe [as his body J in a contracted form . Citi sarilkocitma cetano'pi sarilkucita visvamaya]J.

C O M M E N T A R Y

The magnificent highest Siva, desiring to manifest the universe, which lies in Him as identical with Himself in the form of Sadasiva and other appropriate forms, flashes forth (praka5amanataya sphurati) at first as non-different from the light r of consciousness l (pra­kasabhedena), but not experiencing the unity of consciousness fin

to all the three 111alas-Auava, M<iylya and K<in11a . 41 . The suggestion is that in this state vi111arfo is latent; only prakiifo is predomi­nant. (See chart on page 96 for details of Siltra 3.) From Vijnanakala up to Sakala, there is no presiding deity, because the operation of Mahamaya begins from the Vijnanakala stage and because ignorance begins from the Mahamaya stage.

Pratyabli ij1ia/i rda ya111 5 3 which the universe i s identified with consciousness; cidaikya­akhyatimaya ] . 42 Known also as ana.frita-siva (a11a.frita-siva-prayaya), 43 it is r as yet] more void than the void itself [ from the point of view of any objective manifestation].44 Then He unfolds Himself in the totality of manifestations-principles (tattvas), worlds (bhuva11as), en­tities (bhavas) and their respective experients (pramataras)-that are only a solidified form (asyanatanlpa) of cit-essence. 45

As the Lord is universe-bodied (bhagavan visvaJarirab), so the [individual] experient-because of consciousness being contracted­has the body of the entire universe in a contracted form, much like how the va.ta tree resides in a contracted form in its seed. Likewise, the Siddhanta [the settled doctrine of the system] say: "One body and embodied really include all the bodies and the embodied. "

1i-isiromata46 also declares that the subject or self becomes the universe in contracted form. It begins by saying:

The body is of the form of all gods;·l7 hear now, concerning it,

42. Akhyiiti is the state that, for the first time, negates or keeps away from Siva the consciousness of his full nature (Siva s11ariipiipolu111a111). 43. A11iifrita-�i11a-paryiiya-a11iifrita means unrelated to anythi�g; .lit. whose synonym is Siva, who has no objective content yet. Below Sakmattva and above Sadasiva-tattva, avasrhii refers to a state, not a rarrva. This refers to that phase of reality where Sakri begins temporarily to veil the Self, and thus to isolate the universe from the Self, producing akhyati-ignorance of its real nature. This is why fokti is said to be s11a-s11ariipapoha11iit111iik/1yiiti111ayi 11i$edlia11yiipiira-11ipii (Para111iirthasiira, p. 10)-Sakti brings about akhyiiti by nega­ting or isolating the universe from the Self and thus veiling its real nature. The full experience of the Self is that in which the "!" and the "This" (or the Universe) are one. The loss of this whole or full experience of the Self is saii1siira; the regaining of it is 11111kti. 44. S1l11yiitis1i11yatayii-being as yet more void than the void itself It is called sii11ya here from the point of view of absence of objective content or objectivity. 45. Asyii11atii means solidification-concrete manifestation of the subtle essence of cit (cit-rasa). Rasa is sap or juice in this context; as juice may be solidified, so cit may assume concrete manifestation. 46. Trisiro111ate--the mystical doctrine concerning the three-headed Bhairava. The three heads of god, Bhairava, arc the symbolic representation of the three Saktis of the Divine: Para, Parapara, and Apara. Para is the supreme state in which there is no distinction or difference whatsoever between Siva and Sakti. In Parapara there is identity-in-distinction, while in Apara there is complete difference. 47. Sar11ade11a111oyab kiiyab-the universe is considered to be like a body, con­stituted by all the gods. The gods here symbolize both the pra111iilii and the pra111eya, all the subjects and objects-the experients and the experienced.

54 Doctrine of Recog11itio11

m y dear. 48 It is called earth because of its solidity, and water because of its fluidity.

It ends by saying,

The three-headed Bhairava49 is present in person (sak$at vyavasthitab), pervading the entire universe.

The implication is the experient or subject is identical with Siva, whose body is the universe, because the light r of consciousness l is his true nature, and because of the reasoning of the Agamas uustl mentioned. Only because of his [Siva's l Maya-Sakti does he r the experient] appear as contracted; his real nature is not manifested. Contraction also, on [close] examination, consists of only cit (con­sciousness); contraction is manifested only as of the nature of cit, otherwise it becomes mere nothing. Thus every subject is identical with the revered Siva, whose body is the universe. It has been said by myself [elsewhere] :

If it be said that akhyati or nescience is that which never appears, f which is never expericncedl , then appearance or knowledge alone remains. If it be said that akliyati docs appear [is experienced in some form l, then [obviously], being of the nature of knowledge, knowledge alone remains.so

With this intention, the identity of thejlva (the individual experi­ent) and Siva f the universal experient l has been declared in

Another reading is Sarva-ra11va-111ayab kiiyab-thc body of the universe is con­stituted by all the tauvas. 48. Priye--Dear one, or My dear. The Agama literature is generally in the form of a dialogue between Siva and his consort Piirvati. Hence, "Priyc"-0 dear one. 49. Bhairava means the tsrriblc one who destroys the weakness of the lower sci( This is the name of Siva. In the hermeneutic interpretation of Bhairava, "blw" indicates "b/wraua"-maimcnancc, "ra" indicates "ravaua"-withdrawal, "va" indicates " 11m11a11a"-cjccting or manifesting of the universe. Thus, Bhairava indicates all the three aspects of the Divine. Bhairava has been called "three-headed; .. the three heads sym!)Olically represent either his three saktis­para, pariiparii, and aparii-or Nara, Sakti, and Siva. 50. The source of this verse has not yet been traced. The idea here is expressed as a paradox. But what docs "akhyiiti"-ncscience or non-knowledge-mean? Docs it appear or not? In other words, is it experienced or not? If akliyiiti is never experienced, then it is nothing and only khyiiti or knowledge remains. I f akhyiiti docs appear (is experienced), then being k/1yiiti o r experience, kliyiiti again remains. So kliyati or knowledge cannot be eliminated in any case.

Pratyablzijiiiilzrdaya111 5 5 Spandasastm5t [in the verse] starting with, "Because theJiva i s identi­cal with the whole universe," and ending with [the line] "Hence whether in the word or object or mental apprehension, there is no state that is not Siva. "52 (Spandakarika of Vasugupta-Ni�yanda, II, v.3-4)

Knowledge of this truth alone constitutes liberation; want of the knowledge of this truth alone constitutes bondage. This will be surely clarified later on [lit., this will come to pass].

An objection might be raised about the subject or experient being of the nature of vikalpa,53 and vikalpa being due to citta.54 Citta

being there [being the nature of the subject], how can he r the subject] be of the nature of Siva?55 Apprehending [such an objection] and in order to settle [the connotation of] citta, the [author] says:

S U T R A 5

Ci ti (universal consciousness) its elf descending from [the state ef/ cetana (the uncontracted conscious stage) becomes citta (individual consciousness) inasmuch as it becomes co1ttracted (salikocinl.) in conformity with the objects of consciousness ( cetya ). Citireva cetana padadavaruc:lha cetya samkocini cittam.

5 1 . The reference is to Spm1dakiirikii, Ch. 1 1 , vv. 3-4.

52. Another reading of che lase half of chis line is: 11a sa11ast/1ii 1ia yii Siva/1 . 53. Sec end note 7. 54. Citta means chc individual consciousness. 55. The objector means to say: The subject goes on making all kinds of vikalpas, for he docs all his chinking by means of ci11a, and .he nature of ci11a is co form 11ikalpas. So long as che ci11a lases, how can chc subject be of the nature of Siva, who is 11in1ikalpa?

Doctri11e of Recog11itio11

C O M M E N T A R Y

Truly speaking, citta (individual consciousness) is the exalted citi (universal consciousness) itself When citi, concealing its real nature, accepts contraction or limitation, then it has only two aspects. Sometimes it flashes forth with the predominance of cit, subordinat­ing to itself limitation which has made its appearance; sometimes fit appears] with the predominance of limitation. In the case of cit being predominant in its natural state, and there being the predominance of praka§a only [without vimar§a], its pra111atr, or experient, is Vi­jfianakala. In the case of both praka§a and vimar.5a being predomi­nant, 56 the experient is vidyapramata.57 Even in this state (prakafa­paramarfa-pradhanatve), as the contraction r of consciousness l is gradu­ally less, there are the stages oflsa, Sadasiva, and Anasrita-Siva. 58 In the predominance of cit, however, acquired through effort of con­templation [samadhi], the knowership of the pure path59 reaches the highest degree by stages. 60

Where, however, contraction or limitation f of cit] is predomi­nant, there occurs the knowership of the void, etc.61

This being the position, citi (the universal consciousness) itself­in the form of the limited subject, descending from its stage of ceta11a (universal consciousness), disposed towards comprehending objects, being limited by external and internal objects of consciousness flike blue and pleasure, respectively ]-becomes citta (individual con­sciousness). Thus has it been said in the excellent Pratyabhijiia.

Jfi.ana, Kriya, and the third Sakti, Maya of the Lord (Siva), appear as sattva, rajas and tamas in the case of the pafo (individualjlva)

56. Para111ar§a here is a synonym of vi111arfo. 57. Vidyapra�atrta-the cxperients of vidya-tattva-Mantras. 58. Sadasiva, !fa, Anasrita-siva, see end note 5, and fn. 36 and 43. Ta11ufa here means at�enuation, no� corporeality. 59. Siva, Sadasiva, ISvara, and Suddhavidya together are known as Sud­dhadhva-the pure or higher path. Mantra, Mantrcsvara, Mantra-mahcsvara, etc. arc Suddhadhva experients. Predominance of cit is common to both Vidyapramataras and Suddhadhva-pramataras. But in the former case, it is natural whereas in the latter, it is acquired through the effort of samadhi. 60. The idea is that cit-prad/1a11atva (predominance of cit) is either natural (sallaja) or acquired through the effort of samadhi (sa111ad'1i-prayat11opaijita). In the first (natural) type, there may be either predominance of praka§a only-in which case the experient is Vij1ianakala-or of both prakafo and vimarfo-in w�ich case the experients are the Vidyapramataras. In the second type, the S11d­dliapra111ataras reach the highest degree by stages. 61 . Sunyapramatr, etc. Sec fn. 39. The word adi, i.e. etc. includes sakalas also.

Pratyablzijiiahrdaya111 57 with respect to the objective realities which are like His [Lord's l own limbs. 62 By this and other such statements, rit is clear that] citi (universal consciousness), which is of the nature of absolute freedom and which has the powers of ji:iana, kriya, and maya, appears, owing to excess of limitation in the state of pa§u (the individual soul), as citta (individual consciousness), which is of the nature of sattva, rajas, and ta mas. 63 This has been stated in PratyabhU�ia (i.e. Isvara-pratyabhijiia of Utpaladeva 1.4, 3).

The individual consciousness is, even in the state of Vikalpa, 64 of the nature of the highest Real (Siva). With a view to pursuing That (tat, the Highest Real), it has been said in the excellent Tattva-garbha­stotra:

Therefore in all those who arc pursuers of the Highest Truth, the self-luminous character of their innermost nature never disappears fin any conditionl.

In view of the fact that citta alone is the real nature of Maya­pramatr, it is said:

S U T R A 6

The Mayapramatr65 consists ef it [citta}. Tanmayo maya pramata.

62. The meaning of the verse is: what is jiiii11a in the case of Siva appear� as sattva in the case of pas11 or jf va (the individual); what is kl'iyii in the case of Siva (the Absolute Consciousness) appears as mjas in the individual; what is 111iiyii in the case of Siva appears as tamas in the individual. 63. Satrva, rajas, and lamas are the threeg111ias that characterize Prakrti, the root principle of manifestation. This has been elaborately described by Sankhya and accepted by practically all systems of Hindu philosophy. G111ia means strand, a constituent, an aspect of Prakrti. Sattva is the aspect of harmony, goodness, enlightenment, and s11klw or pleasure. Rajas is the aspect of movement, activity, and d11bklza, or commotion. Tamas is the aspect of inertia, and 1110/ia, or dullness and indifference.

64. Vikalpa-see end note 7. 65. Mayapramata is the experient of the impure path-the sphere oflimitation. Mayapramata includes pralayiikalas and sakalas. See fns. 40 and 41 and the chart on p. 96.

5 8 Doctrine of Recognition

C O M M E N T A R Y

Citta is predominant in the sphere of life and body. The sphere of the void also consists of the saiiiskaras (impressions) of the citta, other­wise one who awakes [from the experience of the void] would not be able to follow one's duties. Therefore, mayapramatr consists of citta only. With this purport, the Sivasiitras, while discussing reality (vastu­vrtta-anusarel,'la), having said that universal consciousness (caitanya/11) is the Self, say again that "individual consciousness (cittam) is the Self," when the occasion for discussing the characteristics of niay­apramatr arises.

Since mukti or liberation is possible only by correct knowledge of the true nature of the Self, and transmigration (smi1sara) is due to incorrect knowledge, it is therefore appropriate to analyze the true nature of it [the Self] bit by bit.

S U T R A 7

And [though] he is one, he becomes of twofold, threefold, fourfold form, and of the nature of seven pentads. Sa caiko dviriipas trimayas caturatma sapta paiicaka svabhavaQ.

C O M M E N T A R Y

From the viewpoint of what has already been stated, exalted Siva, who is of the nature of cit, is the one Atma and none other, because the light r of consciousness] cannot be divided by space and time, and the merely inert cannot be a subject. 66

Since consciousness [light of consciousness l itself, through the sovereignty of its free will, 67 assumes the limitation of pra1·1a and the state of the experient of limited objects, thus it is of twofold form:

66. This means the ja(ia, or the merely inert, can only be an object of experi­ence, not a subject of experience. 67. S1l(lfm1rrya is the abstract noun of Svatmllm, which means "one's own rule, " "not conditioned by anything outside oneself," such as 111iiyii. It is the absolute,

Pratyablzijiiahrdaya111 59 the manifester [the light of consciousness] and limited manifestation.

Owing to its being covered by the 111afa68 related to auu, maya, and karma, it becomes threefold.

It [also] becomes fourfold because of its assuming the nature of Siinya,69 pniua, purya$faka,70 and the gross body.

The seven pentads-the thirty-five tattvas (principles) from Siva down to the earth-are [also] its nature [or sapta and paiica here may be taken separately as seven and five]. So from Siva down to sakala, the consciousness consists of a heptad of experients. 7 1 Though its essential nature is that of cit (consciousness), a11ai1da (bliss), iccha (will), jiiana (knowledge), kriyii (action)-a fivefold nature-it as­sumes the form of another pentad, limited by the coverings of kalii, vidyii, raga, kala, and 11iyati, 72 owing to akhyiiti (nescience). Thus only when it is recognized that the one Reality, which is only Siva, becomes thirty-five principles, seven experients, a pentad of five powers consisting of cit, only then does it r consciousness l become a bestower of [spiritual] liberty; otherwise fin the absence of this recognition], it is the cause of saiiuam (passing on from existence to existence).

S U T R A 8

The positions ef the various systems ef philosophy are only various roles ef that {Consciousness or Self]. Tad bhiimika}:i sarva darsana sthitaya}:i.

spontaneous, free will of the divine consciousness, outside the causal chain; the free, creative act of the Universal consciousness. 68. Sec end note 8. 69. Of the nature of Sti11ya-Sll11ya prm111i1ti or pralaya-kc11a/i-whosc field of experience is the void. 70. P11rya$faka-litcrally, the city of eight; refers to the subtle body consisting of the five ta11111titras (the fundamental undifferentiated essence of the five gross clements), 11ra1ras, b11ddlti, and altmi1ktira . It is also known as s1ik,1111aforira or li1i,(ia­

forira, which is the vehicle of the smi1sktiras. 7 1 . The seven cxpcricnts arc Siva-pram:ita, Mantra-mahcsvara. Mantrdvara, Mantra, Vij11iinakala, Pralayiikala, and Sakata. 72. Sec end note 4 .

60 Doctrine of Reco,r;nitio11

C O M M E N T A R Y

The positions of all systems of philosophy [Carvakas and others I are, so to speak, this Self's assumed roles, accepted of His own accord, like the roles accepted by an actor.

Thus, the Carvakas (followers of the Cirvaka system) maintain that the Self is identical with the body characterized by con­sciousness. The followers ofNyaya73 and Vaise5ika consider the Self, so long as it is in the worldly condition, as practically identical with buddhi (intuitive faculty of certain knowledge), which is the sub­stratum of knowledge, and other qualities. In liberation, when buddhi disappears, they regard the Self as almost identical with the void. The followers of Mimarhsa are also tied down to buddlii in that they think the "I" veiled by the upadhis, 74 or the limiting conditions of pleasure and pain, is the Self The followers of Suga ta 75 also stop with only the functions of buddhi, maintaining that the fundamental principle is only a continuum of cognitions. Some followers of Sugata also stop with only the functions of b11ddhi, maintaining that the fundamental principle is only a continuum of cognitions. Some followers of Vedanta regard praua (the vital principle) as the Self

The Brahmavadins (advocates of the Veda) consider non-being (abhava) as the fundamental principle on the grounds r of the up­ani$adic dictuml that "all this was originally nonbeing. " They accept the position of the void, and they are fthus] rooted in it. The Madhyam.ikas76 are also in the same position.

The Pa11caratras 77 fbelieve l that Lord V asudeva is the highest cause (prakrt1) ;78 the individual souls are Like sparks of him, and so,

73. By etc. is meant vaiiesika. 74. Upiidhi-lit. , something placed near, which affects or limits a thing with­out entering into it as its constituent. 75. S11gata (lit. , one who has fared well) is a title of the Buddha. Therefore his followers are known as Sa11gatas. 76. The Madhyamikas arc the followers of the Madhyamaka (the system of the middle way) school of philosophy. They believe in sii11ya (the void) as the fundamental principle. 77. The Pii1icaratra or Blraga11ata system is the main philosophy of Vai�i:iavaism. On the origin of Pa1icaratra, sec Sir R.G. Bhandarkar's Vai�ua11ais111, Sai11is111 a11d Mi11or Religious Systems. The word Pa1icara1ra perhaps refers to some religious rites, lasting for five nights. The followers of Pa1icaratra arc called Palicaratras here. 78. The word prakrti here docs not mean the Prakrtl or root-matter of the Sankhyas. Para prakrti here means the highest cause. The followers of the Pa1icm'atra system consider Vasudeva both as the material cause and controlling

Pratyablzijnalzrdaya111 61 taking the individual souls to be transformations of the highest cause, they cling to the non-manifest79 (as the source of everything).

The Sa11khyas, 80 and others [of similar views], cling to the stage characterized predominantly by the Vijnanakalas. 81

Other knowers of Vedanta cling to the Isvara-principle (as the highest] status, [depending as they do on the Upani�adic dictum]­"Being alone was there in the beginning. "

The exponents of Vyakaral)a, 82 considering the Atman (Self) principle as .5abda-bral11narz83 in the form of pasyanti,84 attribute the highest reality to the status of Sri Sadasiva. Likewise other systems may also be inferred [to represent only a part of our systeml This has also been described in the Agamas85 [in the following verse] :

The Buddhists rest content with the Buddhi principle, the Arhatas86 with the g11uas, the Veda-knowcrs with the Puru�a. and the Pai'icaratrikas87 with avyakta.

The Tantrikas88 maintain that the at111ai·1 principle transcends the

cause of all manifestation. 79. K�emaraja seems to have become confused here. The Pai'icaratras consider Vasudcva, not "avyakta" (non-manifest), as the ultimate source. Sat'lkara puts their position quite correctly in his commentary on Brahmasutras, in Utpat­tyasambhaviidhikarai:ia:

mr lJCf a1ct$'iKI� lilsm �'· tRtsOll<re1a smra: q<it1cit1 ' '

� � 7>lkit'1kit1'1iA<t>a1 °'!ti•cift'!la mr-. ct"f F«•.1f�a 80. Sar'tkhyas here means "the followers of Siinkhya." 8 1 . Sec fn. 38. 82. The Vaiyakarai:ias were the followers of the Grammar School of Philoso­phy, which considered grammar a means of spiritual liberation. Their philoso­phy has been described under the heading "Pai:iini-darsanam" in Sarva-darsmia­saii1graha by Madhava. The reference is obviously to Bhartrhari's Viikyapadiya, which considers pasyai1ti as Sabdabrahma or Reality as Vibration. 83-84. See end note 9. 85. The agamas (here Saiva-Agamas) refer to a body of literature containing the doctrine of the Saivas. Agama means tradition, that which is handed down from generation to generation. 86. By Arhatas (the deserving, dignified) is meant the Jains. They maintain that the universe consists of para111a1111s (atoms of matter) which arc eternal. They arc subject to change or development inasmuch as they assume different g11uas (qualities). The Agama quoted means to suggest that the Jains consider these g11uas as the highest reality they have discovered and they are unable to go further than the g11uas. 87. Paiicaratrikas-scc fn. 77. 88. The followers of Tantra arc known as 1a11trikas. The word "tantra" has been

62 Doctrine of Recog11itio11

universe. Those who are wedded to the sacred texts of Kula89 consider that the atma11 principle is steeped in the universe [that the universe is only a form of the Atmanl. The knowers of Trika90 philosophy, however, maintain that the a/111a11 principle is both im­manent in the universe and transcends it.

Thus, of the one Divine whose essence is consciousness, all these roles are displayed by His Absolute Will, [ andl the differences in the roles are due to the degree to which that absolute free will chooses to either reveal or conceal itself Therefore there is only one Atman, pervading all these [roles l ·

Those of limited vision, however, identify themselves with the various [limited] stages of His will. Even when it is clear that the essential reason for the erroneous concepts of the experients lies in their identification with the body, they are unable to comprehend the great pervasion [of the Atman l described above [by Trika philoso­phy ]-that the At111a11 is both immanent and transcendent-unless the Sakti91 of the Highest descends upon them. As has been said:

The Vai�1)avas and others who arc colored [ w hose minds arc colored] by the attachment or color of Vidya,92 do not know the highest God, the omniscient, full of knowledge. Likewise, fit has been said] in Svaccha11da Tantra, (1 0th Pa�ala, verse 1 141 ) :

explained in two ways: ( 1) from the root "tan," to expand; that i n which the principles of reality arc expanded and elaborately described is tantra. (2) from the root "tantra" to control, to harness; that which teaches how to control and harness the various for_ces of reality is tantra. 89. K11/a here mean� "Sakti" (the divine manifesting power). The reference here is obviously to the Saktas, the worshipers of Sakti. 90. Trika-The P;atyabhijiiii philosophy is known as Trika inasmuch as it describes Par�ma S�va or the Highest Reality as manifesting itself in a group of three (trika): Siva, Sakti, and Nara. From "ct cetera" in Trika, may be under­stood Tripura or Mahartha. 9 1 . Parafaktipiita-The grace of the Highest. Saktipiita or grace is of two kinds: para (highest) and apara (lower). Parafoktipiita connotes the transmutation of the empirical or limited ego into the fullest Divine Consciousness. Such grace can be imparted only by the Divine. In Apara Saktipiita (lower grace), though the ego realizes his identity with the Divine, he is yet unable to realize that the entire universe is only a manifestation of himself and has thus not yet obtained the fullest Divine Consciousness of Siva. Apara Saktipiita (lower grace) can be imparted by a spiritual director or gods. 92. Vidyii (as one of the five kaiiwkas) is impure knowledge (afoddha-vidyii). I t is the principle of limitation, which does not allow the individual to have a synoptic view of reality.

Prat ya biz ij1ialzrda yam

I t is only Maya that whirls these [ followers of other systemsl around, who desire to obtain l iberation (mok$a) in non-liberation [in those disciplines and scriptures that arc incapable of offering liberation].

f lt has been said in the Netra Tantra, 8th Pa�ala, verse 30]:

Those who are attached co the limited as the Self f the body as Self, the b11ddl1i as Self, ctc.1 do not reach the highest stage of Siva.

Also [there is another interpretation of the sutra: If dar§a11a is understood not as a system of philosophy, but merely as knowledge; sthiti, not as a stage, but as inward cessation; bhii111ika, not as a role, but as means, then the interpretation is as follows] : The sthitis, or the inward cessation of all darfa11as, all empirical knowledge-such as the experience of ran . external thing as l the color blue, or an finner l experience like pleasure-becomes a means of manifestation for the essential nature of tat, Siva, who is of the nature of consciousness and a mass of bliss. So, whenever the external form [of consciousness] comes to rest in the essential nature r of the knower], there ensues the cessation of the external thing (smiiluira), rest in a condition of inner peace, and then commencement of a continuous series of various experiences (saii1vit-s<111tati,) which will be arising anew (11de$yat). Thus this venerable t11rlya93 (fourth) consciousness, whose nature is to hold together emanation, maintenance, and reabsorption, flashes forth ceaselessly-now sending forth diversities of various emana­tions (created things), and now withdrawing fthem l-always [ both] emaciated and yet always full and also not undergoing any of these forms. 94 It has been said in Sri Pratyabliij1ia-fika: "When reabsorbing the objects, she [ Sakti"I flashes f rises in her nature i, and so she is full. 95 This venerable [ power] being resorted to more and more makes her devotee her own, step by step.

If Atl/la11, (the Self) as described fabove], has !such] greatness,

93. Sec end note 10. 94. This exhausts all four alternatives. The idea is that through 111riya, Saii1vid goes on projecting things out of herself (which shows that she is perfectly full and rich), and reabsorbing them into herself (which.shows that she is depleted and must take back things to make up her loss); yet in hcrsdf she transcends all these alternatives. 95. A1)(1/elia means licking. devouring-reabsorbing the objects. Space. time, and objects arc devoured by t11riya, in which only I-consciousness rc­mams.

64 Doctrine of Recognition how can it be an arn1 Giva) covered with inala,96 enclosed with ka/Q97 and other kancukas, a saiilsarin (transmigrating from one life to another)? [In answer to this question], the author says:

S U T R A 9

As a result of its limitation of Sakti, reality, which is all consciousness, becomes the mala-covered samsarin . Cidvat tacchakti sarhkocat malavrta}:l sarhsari.

C 0 M M E N T A R Y

When the highest Lord, whose very essence is consciousness, con­ceals by His free will pervasion of non-duality and assumes duality all round, then His will and other powers, though essentially non­limited, assume limitation. Then only does this f soull become a transmigratory being, covered with ma/a. Thus the Will-power f of the Absolute], whose sovereignty is unrestricted, assuming limita­tion, becomes <it:iava-mala, which consists in its considering itself imperfect. [In the case of] knowledge-power, owing to its becoming gradually limited in the world of differentiation, its omniscience becomes reduced to knowledge of f only l a few things. By assuming extreme limitation, beginning with the acquisition of an inner organ and organs of perception, it acquires maylya-mala, 98 which consists of the apprehension of all objects as different. fin the case of] action­power, its omnipotence in this world of differentiation becomes reduced to the doership of [ only] a few things. Starting with assum­ing limitation in the form of organs of action, it becomes extremely limited and acquires karma-mala,99 which consists of doing good or

96. For a1111 and ma/a, see end note 8 . 97. Ka/ii here means limitation with respect to authorship and efficacy. Regard­ing kalii and the other kmiwkas, sec end note 4. 98. Miiyiya-mala-see end note 8. 99. Kiir111a-111ala-see end note 8.

Pratyablzijiiahrdaya111 6 5 evil. Thus by accepting limitation, the .foktis (powers)-omnipo­tence, omniscience, perfection, eternity, omnipresence--appear re­spectively as ka/a (limited agency), 11idya (limitation with respect to knowledge), raga (limitation with respect to desire), kala (limitation with respect to time), and niyati (limitation with respect to space and cause). loo Thus constituted this [ atman or Self] is called saiirnfrin ( a transmigratory being), poor in Sakti. With the [fulll unfoldment of his faktis, however, he is Siva himsel(

Is there any mark appropriate to the Siva state, by which the Self, even in the saihsarin stage, may be recognized as Siva himself? It is declared, "There is, " [and so the next siitra l says:

S U T R A 1 0

Even in this condition [of the empirical self], he [the individual] does the five krtyas (deeds) like Him [like Siva]. Tathapi tadvat parica lqtyani karoti.

C O M M E N T A R Y Here lies the distinction between the isvarad11aya 101 philosophy and [that of] the Brahmavadins: 1 02 that the divine, whose essence is consciousness, always retains his authorship of the fivefold act. 103

100. Ka/ii . . . 11!Jiati-end note 4; see p. 1 3 for more detail on the limitation of the powers of Siva. 101 . livaradvaya-darfmia means !he system of philosophy that does 1101 believe i11 a11y �ther pri11ciple {ad11ay11) than lsvara, the Lord. This is t�e characterization of the Saiva philosophy of Kashmir, which maintains that Siva is the _who�e and sole reality. There is "no second" (advaya), no principle other than Siva. lsvara here is a synonym of Siva. He appears both as the world or the field of experience and the experient; as the knower (pra111iitii), knowledge (pra111iiua), and the knowable (prm11eya). 102. Brahmavadins refers to those Vedantists who believe that a principle other than Brahman, called Maya, is responsible for m,ri, sthiti and smi1hiira. Literally, it means advocates of the Brahman doctrine. 1 03. Pmica-vidha-krty11-the fivefold act. For details see end note 3 . In Surra 10, the fivefold act is described epistemologically.

66 Doctrine of Recognition

This is in accordance with what has been stated by the grand Svacchanda and other disciplines [of Saiva philosophy], (See Svac­chanda Tantra, 1st Papla, 3rd verse): "[I bow to the] Divine who brings about emanation (sr$.li), reabsorption (saihhara), concealment (vilaya), maintenance [of the world] (sthit1), who dispenses, grace (anugraha), and who destroys the affiiction of those who have bowed down [to Him]. "

Just as the Exalted One (Siva), by the process o f expansion in the extrinsic course104 (mundane manifestation), brings about emana­tion, as an unfoldment of his real nature, so does He carry out the five processes even in the condition of sari1sara, by limiting His consciousness-power. So [it has been said] (in i5varapratyabhijrla, VI Ahnika, 7th verse).

This being the position [tat e11a111 here means tat eva111 sati], even in the empirical state (11ya11ahare'p1), the Lord entering into the body, etc., causes the objects [lit. collection of objects] to appear outwardly by His Will, though appearing within Himself

[The fivefold processes in the condition of the world are shown below. ]

Thus according to the Pratyabhiji1akarika, when the great Lord, who is consciousness [lit. whose forrp is consciousness ] , enters into the sphere of the body, prat1a--on the occasion of the attention becoming external-makes objects, like blue, appear in definite space and time. Th.is is His act of emanation (sra$frfa). Objects appearing in another space and time refers to His act of withdrawal or absorption (sarnhartrta). The actual f continuedl appearance of blue, etc. is His act of maintenance (sthapakata). Its appearance as different refers to His act of concealment 10s (vilayakarita). The ap­pearance of everything as identical with the light r of con-

104. Suddhetara-adl111ii (lit., course other than the intrinsic)-S11ddhiidl1 11ii is the intrinsic or supramundane manifestation; a5uddhiidl111ii is the mundane or extrin­sic manifestation. Sadasiva, lsvara, and Suddhavidya are in the region of Suddha-adl111ii or supramundane manjfestation. The tattvas from 111iiyii to the five gross elements are in the region of a§uddha-adhva, the extrinsic course or mundane manifestation. This has been called a5uddha-add/111ii or impure course, because in this there is a sense of bheda or difference. In S11ddha-ad/111a, or the pure course, there is a sense of abheda or non-difference. 105. This is called vilaya, because the real nature of the Self is veiled in this state.

Pratyabh ij1iahrdaya111

sciousness] 1 06 refers to His act of grace (a11ugrahltrta). I have demonstrated how the Lord is always the author of the fivefold act extensively in Spa11dasandoha. If this authorship of the fivefold act, which occurs within one's own personal experience, is pursued steadily with firm understanding, it reveals the Lord's greatness to the devotee. Those who always ponder over this rfivefold act of the Lord], knowing the universe as an unfoldment of the essential nature r of consciousness], become liberated in this very life. This is what the [sacred) tradition maintains (ityii11111iitiib). Those who do not ponder this, seeing all objects of experience as essentially different, remain forever bound.

This is not the only mode of the authorship of the fivefold act. Another esoteric mode exists apart from this. So he says:

S U T R A 1 1

These {five deeds are J rnanifestilig, relishing, experiencing as self, settling of the seed, dissolution. Abhasana rakti vimarfana bijavasthapana vilapanatastani.

C O M J\IJ E N T A R Y

He does these fivefold acts; I07 this is rsyntacticallyl connected with the previous sutra. From the viewpoint of the highest end (l/la­hiirthadr�!ya), 10s whatever appears through the successive function-

106. In the matter of knowledge, the object known in a way becomes one with the knowing subject. The actual pm111iri (knowledge), divested of the accidents, of the pra111eya (the known object), will be found to be one with the pmwtirr (the knowing subject). 107. Herc the fivefold act is described from the point of view of the esoteric experience of the yogin, in which tibhtismia is smi; rak1i is sthiti; l/i111arfo11a is Smi1htira; b!jti11asthtipa11a is vilaya; and vi/tipmia is a1111.l!raha. 108. Mahtirtha is the esoteric aspect of this system.

68 Doctrine of Recog11itio11

ing [lit. expansion] of the goddess of sight and other r perceptual functions] is, [so to speak] emanated (srjyate) r this is abhasai1a or manifesting]. An object being thus emanated (brought forth into appearance), when [the Self], without closing the eye relishes it for some time, is maintained [in experience l by the goddess of mainte­nance. [This relishing of the experience for some time represents sthiti or maintenance. ] It is withdrawn at the time of vimar5a (vi111ar­sana-samaye), also called a sudden flash of delight (camatkara). 109 fThis knowledge of the object represents sainhara. ] 1 10 As Rama has said:

The mountain of manifoldness that cannot be split by others, even by the thunderbolt of contemplation [sa111adhi1 lie. collected­ness of consciousness], is experienced as oneself and thus destroyed by those who are endowed with the power that accrues from devotion to you.

However, if during reabsorption or withdrawal f of the experi­ence of manifoldness or differentiation], it f the object of experience] generates various sainskaras (impressions) of doubt inwardly, then it acquires the state of saii1sara in germinal form. This state is bound to spring forth into existence again, and thus it superimposes r on the experient] the state of vilaya (concealment of the real nature of the Self). On the other hand, if while it [the world that has been reduced to a germinal form] is being held inwardly, along with anything else being experienced at that time, it is burned to sameness in the fire of consciousness, by the process of hathapaka l 1 1 and by the device of alaii1grasa, 1 12 then he [the yogin] , by bringing about perfection, enters the state of grace. This kind of authorship of the fivefold act, though always within reach of everyone, does not becomes manifest

109. Vi111arsa11a or ca111atkiira is the experience of"Ah! How wonderful!" It is like the delight of an artistic experience; hence it is called ca111atkiira1 which means an intuitive flash of artistic experience. 1 10. The knowledge of the object. is called smiiluira here because the object is withdrawn. The object as an object disappears and only its knowledge remains. 1 1 1 . Ha.tlzapiika. An object of experience is brought into sameness with the real essence of the experient in two ways: (1) sii111i-prafo111a and (2) hafl1<1piika prafoma. Prtisama means "reducing completely the world of experience co oneness with the experienc. " This is a slow, gradual process; hafl1<1piika is an incense, persistent process. 1 12. Ala1i1griisa . Alam means paripurr1<1riipatayii1 11is-sa1i1skiiratayii-fully, per­fectly, when no impression or germ of smiuiira, as separate from consciousness, is allowed to remain; griisa is grasanam (lit., swallowing). Herc it means sviit­masiitkaraua111-bringing it to sameness with the Sel(

Pra tyabli ij iiali rda ya111

without the instruction of a good Guru (spiritual master). One should, therefore, take to the reverential service of a good Guru so that this [the experience of the fivefold act] may become manifest to him.

He, however, who does not acquire the complete knowledge [of the authorship of the fivefold act], owing to the lack of guidance from a good Guru, remains deluded by his own powers (5aktis), since the real nature of each [ 5akti] is concealed f from him]. There­fore it is said:

S U T R A 1 2

To be a samsarin means being deluded by one's own powers, because of the ignorance ef that [authorship ef the fivefold act]. Tad ritaparijnane svasaktibhir vyamohitata saritsaritvam.

C O M M E N T A R Y

Tat or "of that" [in the sutra] means the authorship of this fivefold act, which is always happening; aparijiiii11e or ignorance means "not flashing forth" due to the absence of the manifestation of

,one's own

power, which becomes effective through the descent of Sakti. [The rest of the sutra means l acquiring the condition of a saihsiirin (tran­m.igrant) is due to delusion (vyii111ohitatvam), [which means.I being nailed by various doubts created by the sastras (scriptural text) and worldly opinions.

As stated in the excellent Sarvavlrabhaffiiraka:

Through ignorance, people arc subject to uncertainty; hence follow birth and death. The essence of all mantras 1 13 consists of letters or sounds, [and] the essence of all letters or sounds is Siva .

1 1 3. In 111<111tra, 111a11 implies 111m1mul1 (by pondering), and tra implies trayate

70 Doctri11e of Recog11itio11

Now, the vakSakti (power of speech) fknown as] p�ral 1 4 (su­preme)-who is identical with the light of consciousness (Siva), who is of the form of the great mantra that is eternally sounded, who consists of the consciousness of the perfect "I," who contains within herself (who is pregnant with) the whole assemblage of 5aktis formed by the sound beginning with "a" and ending with "k$a"l 1S-brings into manifestation the sphere of the [limited] subject or experient through the successive phases of pasyantl, 1 1 6 madhyama, etc. In this state [of the limited experient] , she conceals her real form as para and produces in the empirical subject (111aya-pramat11b) evernew vikalpa activity 1 17 every moment, which brings into view objects that are obscure and particular. She also presents the stage of avikalpal 18 as veiled by the [ vikalpa activity], though fthe avikalpa state] itself is quite pure. Under these circumstances, and deluded by the peculiar §aktis in the form of"ka" and other consonants that are presided over by Brahm11 19 and other deities, the deluded man helplessly consid­ers the limited body, pra1Jas, etc. as the Self

Brahmi and the other deities, in the state of the pafo (bound soul)-manifesting emanation and maintenance with respect to dif-

(protects, saves). Mantra, therefore, means "that by pondering which protects, or saves. " Mantra is a sacred word (or words) which, when properly uttered and meditated upon, becomes efficacious in all sorts of ways; here, in bringing about liberation. 1 14. Paraviik. It is citi (consciousness-power), which consists of an inner sound born of !1011-111ayiya letters. It is ever sounded, ever throbbing. It is the S11a­t11111rya Sakri, the free, unfettered, absolute Will-power, the main glorious supreme sovereignty of the Divine. It is called para because it is supreme, perfect. It is called 11ak because it sounds forth, utters forth, the universe by its "I-consciousness." Also sec end note 8. (isvara pr. vi . , p. 253.) 1 1 5. A to kfo in�ludes all the letters of the Devanagari script. These letters, according to the Saiva philosophy, represent various foktis. 1 1 6. See end note 9.

1 1 7. See end note 7. The 11ika/pa-activity refers to the vik$epa aspect of Sakti, which projects all kinds of differences. The accliada11a, or veiling, refers to the avaraua aspect of sakti. It throws a veil over the real nature of the Sci( and thus it conceals the avikalpa stage of the Sel( In this one sentence, the writer has referred to both the vik$epa and the avaraua aspects of Sakti. 1 1 8. Avikalpa is the distinctionlcss consciousness. It is the opposite of 11ikalpa. It is mere �warencss, without a "this" or "that." It is 111rya1i1a avastlia, a stage of consciousness beyond the t11rya. 1 1 9. Brah mi (lit., pertaining to Brahma). The class of letter presided over by this deity is Ka. The other Jaktis and their class of letters arc: Mahesvari (Ca), Kaumari (Ta), Vai�1;avi ( Ta), V iiriihi (Pa), Indrii1Ji (Ya), Camui:i9a (Sa), and Mahiilak�mi (A).

Pratyabh ijiialzrda yam 7 1 ferences, and withdrawal with respect to non-differencel20-bring about only limited vikalpas. In the pati (lord) stage, however, these [deities l manifesting withdrawal with respect to difference and ema­nation and maintenance with respect to non-difference, gradually, by reducing the vikalpas, r ultimately l disclose the great avikalpa stage, which enables one to enter into the blissful bhairava-mudra. 121 At this stage, they [the §aktisl cause to appear the p11re vikalpa fakti, 1 22 which is deeply merged in consciousness and bliss [and which enables one to feel like the followingl:

He who knows that all this glory f of manifestation] is mine fbelongs to the spirit l. who realizes that the entire cosmos is lus Self, possesses 11whe.fotal23 even when the 11ikalpasl2* have their play.

( iSl!ara-praryabhijlia, Agamadhikara II, Ahnika, 12th verse.)

Hence the state of a sarhsarin (transmigrant) consists, as ex­plained above, of the delusion brought about by one's own §aktis.

fThe above is known as Sii111bliavopaya or the Sambhava tech­nique of attaining unity-consciousness. The Saktopaya or the Siikta technique follows. l

Further, the exalted consciousness-power (citi-saktz) known as v amesvari, 125 because she emits (projects) the universe and also because she has to do with the contrary course of sa1i1siira, displays herself wholly in the condition of the bound subject (paSll), as the

120. See end note 1 1 . 1 2 1 . See end note 1 2 . 122. S11ddha (pure) vikalpa-This is the 11ika/pa i� whi_ch t!1e Sadhaka fecls­Sar110 111an1aya111 vib!ra11a/1-all this glory of ma111festat1on is of (my) Self; he identifies himself with Siva. It is a total consciousness and the means for passing into 11irvika/pa, or consciousness free from differentiations. This is called §uddlra vikalpa or pure 11ikalpa, because though it is still 11ikalpa or mental formulation, it is Sriddlra or pure inasmuch as it is a 111e11tal formulation of the identity of oneself with the Divine. 123. Malre5ata- This is an abstract noun form of " Mahesa," which means the great Lord (Siva). Mahesata or Mahesvarya, therefore, means the power or status of the great Lord, Siva. It connotes the sta_te in which the soul is perfected and identified with Mahe5a, the great Lord or Siva. 1 24. Vikalpas-See end note 7.

125. Va111es11arr-The author here states why this sakti is known as 11a111e.5riarl: The word 11a11ra i� connected with the verb 11m11, which means "to spit our, emit, eject. " The Sak ti is called Vamesvarl because she t:mits or sends forth the

72 Doctrine of Recog11itio11

[empirical] subject in the form of khecari, 126 as the inner organ in the form of gocarl, as the outer organ in the form of dikcarl, and as objective existents in the form of bhi"icarl. Resting in the stage of the void [concealing the true nature of the Self], she shines forth, having concealed her highest reality as cid-gagana-carl through the khecarl group. The latter consists of the fakti of kala, of the nature oflirnited doership, etc. She appears, through the gocarl group, in the form of the deity antab-karai:za127 (the inner psychic apparatus) whose main functions are ascertainment of difference (bheda-ni5caya) ; fin its b11ddhi aspect] identification [of the Self] with different things (bheda-ab­himana), and ideation of things as different (bheda-vikalpana); [in its manas aspect] by concealing her real nature, which consists of the ascertainment of non-difference, etc. She also appears through the dikcarl group, in the form of the deity of the outer senses whose main function is perception of difference, by concealing her real nature. She appears, through the bhilcharl group, in the form of knowable objects that have the nature of differentiated appearances all round, by concealing the real nature of the Universal Sel( and by deluding the heart of creatures. 12s

In the pati stage, however, the fakti manifests herself as cidgaganacari, whose essence consists of universal doership; as gocarl, whose essence consists of the ascertainment of non-difference; as dikcarl, whose essence consists of the perception of non-difference; as bhiicarl, whose essence consists of [revealingl objects as non-dif­ferent, like one's limbs. All of these open up the heart of the pati.

Venerable Damodara, who commands unfeigned respect due to his innate camatkara (bliss), also says in the Vimuktakas (independent

universe, out of the Absolute. The word viima also means "left, reverse, contrary, opposite." This 5akti is called V amesvari' also because while in the Siva state there is unity-consciousness; in the state of Sarhsara, the contrary or opposite condition happens (there is difference-consciousness), and also because everyone considers the body, praua, etc., to be his Sci( This play on the word viima cannot be retained in the translation. 126. See end note 13. 127. There are three apsects of m1tabkaraua-b11ddhi, ahmi1kiira and 111a11as. B11d­dhi ascertains; ahmi1kiira brings about identification of the Self with the body, etc . , and assimilation of experience with oneself, and 11ia1ias determines a thing as this or that. 128. Though cakra means group, assemblage, or wheel, it suggests an array of forces (like an army) that has to be penetrated before the individual can ascend to universal consciousness. It is difficult to bring out this subtle suggestion in translation.

Pmtyablzijiiahrdayanr 73 verses): "V amefa (V amesvarl), and other goddesses, having their sphere in the knowing subject [as khecarl], in his inner organ (as gocarl] , in the outer senses [as dikcarl], and in objective existences [as bhiicarl] , bring about liberation by full knowledge (parijiiana), thus making him whole (pfin,ia) and bondage by ignorance (ajtiana), thus making him limited (avacchinna). So, being a sari1Sarin consists of being deluded by one's own saktis.

[The ariavopaya-the a1:iava-technique of attaining unity-con­sciousness-follows.]

Again the highest Lord, whose essential nature is consciousness, has his own unique aisvarya-fakti. 129 His essential nature consists of doership, 130 which is essentially a sphuratta or flashing forth131 of divine light. When she [aifvaryafakti], by concealing her real nature, causes delusion in the pafu state (the state of a bound soul)-by the phases of prar1a, apana, and sama11a saktis, 132 by the states of waking, dream, and deep sleep, and by the kalasl33 of the body, pratza, and purya$faka 134-then this delusion is the condition of one's being a sa1i1sarin (transmigrating from. life to life). When, however, she un­folds the udana-5akti135 that appears in 111adlzyadhama136 as of the

1 29. Aiivarya§akri is the sovereign power of the Lord. This is also His Sva­tantrya-fokti, His absolute free Will. 130-131 . Flashing forth or sp/111ratta is here another name �f praktl§a, Doers�i? or kartrta is another name of vimar§a. Regarding the distinctton between prakasa and vi111ar§a, see end note 5. 132. Sec end note 14 . 133. Kalas means organs o r phases; here, those phases that bind the soul to the world. ·

134. P11rya$/aka. This is synonomous with siik$111aforlra, the vehicle of the

saiirskaras, which is not cast off at death like the st/iii/a sarlra or the physical body. P11ri means "a city" and a$/akam means "a group o.

f eight;" �11rya$,taka thus means the city of the group of eight. This group of eight consists of the five ta11111atras, 111a11as, b11ddhi, and ahmiikiira, 135, Uda11a fokti is the §akti that appears when pra1ia and apana become equally balanced. Udana then becomes active, moves up through the 111adliya-dlia111a or Sll$111nna, and brings about the t11rya or fourth state of consciousness. 136. Madhya-dha111a is the middle 11a<}i, or s11$1111111a. There are two 11tl<,lis running parallel to the stt$111111ltl. They are not physical but prauic and arc known as i<}tl and pi1igala. Praua flows through the i<}tl and apa11a through the pi1iga/ii, S11$1111111a is a priiuic 11ii<}i travelling upward inside the spinal column towards the brain. Normally, just the praua and apa11a §aktis arc active. When, however, through the practice of yoga, praua and apa11a currents are equilibrated, the S11$1111111ii 11#f becomes open and the 11da11a current flows through it, bringing about the t11rya state of consciousness.

74 Doctrine of Recognitio11

nature of turyat37 state and vya11asakti, 138 whose essence is to pervade the universe and which appears as of the natu're of turyatlta, 139 and both of which are a mass of consciousness and bliss, then even in the embodied state one reaches the stage of pati14D and attains liberation while still living.

Thus "being deluded by one's own saktis (powers)" has been interpreted in three ways.

The cidvat sutra t4 t (Sutra 9) states that the light of consciousness, assuming limitation, becomes a saii1sarin (an individual migrating from one conditioned existence to another). Here it has been said, from a different angle, that it becomes a saii1sarin because it is deluded by its own powers. It may be observed from yet another angle that one with limited powers ran individual soull-in spite of his having pralJa and other [limitations ]-when not deluded by those powers, becomes, according to the thesis of the sacred tradition, the Lord [Himself], with a body. In other words, he can be described as the venerable Siva Himself As the Agama says:

They arc the highest Lord in a veiled form, having entered a

human body.

It has also been said in a commentary 1 42 on the Pmtyabhijiia that:

137. See end note 15. 138. Vyana-fokti-Macrocosmically, it pervades the entire universe, and micro­cosmically, when the k1111dali11I becomes awakened, it pervades the entire body and brings about the t11ryiitlta condition. 139. Triryiitlta means transcending the fourth state. It is a state beyond the t11rya. Ti1rya is 111ri'ya (fourth) in relation to the three states of waking, dream, and deep sleep; but in t11ryiiti'ta, the above three states disappear as separate states. Hence when the three states have disappeared, t11rya can no longer be called r11rya. It is called t11ryiiti'ta, in which the t11rya or fourth state has been transcended. It is a state where pure consciousness is like an ocean without any agitation what­soever; it is full of bliss. It is the consciousness of Siva himself or one who has reached that stage in which the entire universe appears as his Self In 111rya, 111a11as becomes attenuated; in t11ryiitlra it is dissolved in fokri. When the 111rya state becomes fully developed and reaches perfection, it is transformed into turyiitlta. Jn this state, everything appears to the individual as Siva or the Self 140. Pari-This refers to the condition in which the individual soul realizes his identity with the universal Self or Siva. 141 . In Sutra 9, the smilsiiritva has been described from the metaphysical point of view; here it has been described microcosmically, both in the individual's pafo dasii (bound state) and pari dasii (liberated state). 142. It is not clear which Pratyabhij1i;Hika is referred to here. Perhaps it may be the untraced vi11rti on the Pratyabhij1ia-karikas by Utpaladirya.

Prat yabh ijiiiih rda yam They also attain to perfection who consider the body or even the j31r, consisting of the thirty-six tattvas (principles), as a form of Siva.

75

To reveal the essential truth, the meaning of the above sutra has been put conversely:

S U T R A 1 3

Acquiring the fall knowledge of it [the authorship of the fivefold act of the Selj], citta1-13 (the individual consciousness) �tself, by inward movement, becomes citi 1-1-1 (universal consciousness) by rising to the status of cetana . i-1s

Tat parijfiane cittam eva antarmukhi­bhavena cetana padadhyarohat cJ:UtiJ;i.

C O M M E N T A R Y

From the viewpoint of the knowable object, this sutra has been already discussed in connection with the explanation given for SC1tra 12. From the viewpoint of wording, however, it is being explained as follows :

After full knowledge of it [the selfs authorship of the fivefold act]-due to the Jack of knowledge being removed, the delusion caused by one's own fokti (power) having ceased because of the attainment of svata11tl'ya-the citta [explained in SC1tra 5] gives up the limiting tendency of extroversion, becomes introverted, and rises to the status of ceta11a. That is, gradually it rises to the status of the knowing subject, whereby dissolving the aspect of limitation, and

143. Citta means the limited individual consciousness; the psychological status of the individual. 144. Ci1i means the universal consciousness, consciousness in its initial. uncon­ditioned state. It is also known as cir. 145. Ceta11a in this conrexr means rhc consciousness of rhe Self

Doctrine of Recog11itio11

attaining its real nature, it becomes citi. It now enters its highest stage of cit.

A question arises here. If the nature of cit-fokti in its highest aspect cancels [lit. devours l all differences, it should remain so [retain that nature] even in the maya-sphere [even in its condition of man­ifestation of the universe]-just as the Sun manifests objects even when it is covered by clouds. [It is the nature of the Sun to manifest objects, and it does so even when it is covered by clouds. Likewise, if i t i s the nature of citi to cancel all difference, i t should retain this nature even when it is covered by maya. Citi is compared to the Sun, maya is compared to clouds. ] Raising this issue, the author replies below:

S U T R A 1 4

The fire of citi, even when it descends to the (lower) stage, though covered [by Maya], partly burns the fael of the known [objects). Citivahnir avarohapade channo'pi matraya meyendhanarh plu!?yati.

C O M M E N T A R Y

Ci ti is [here likened to] fire because it devours [assimilates to itself] the [phenomenal] universe. In its stage of descent in the 111aya­pramata [ experient conditioned by ma ya], though covered f by 111ayal , because of its [inherent I freedom, it partly burns, or assimilates into itself, the fuel of the objects of knowledge, such as blue, yellow, etc. , This occurs in spite of its true nature being veiled, just as fire burns fuel even though covered by copious ashes. 146 fThe sense is that since the objects ·of knowledge are assimilated by consciousness tQ itself, their difference is annihilated. As knowledge, the objects are simply part and parcel of consciousness itself l The intention of

146. The ashes here are compared to maya; citi is compared to fire.

Pmtyabli ij'1ialirda ya111 77 using the word 111atrii fin part, partly l fin the si.itra l is this: Though devouring [the object of knowledgel , it consumes it only in part, because it again makes it rise by means of the saii1skiims (the impres­sions of the object left on the mind). That all experients have the power of devouring [assimilating objects of experience to con­sciousness] is proved by one's own experience. As has been f rightly l said by the revered Utpaladeva t47 in his hymns:

Since all the creatures, even Brahma, Indra, and Vi�t)U, 148 go on devouring [assimilating], therefore, 0 God, I adore the universe that is of your own form. 149

(Siva-stotriivali xx.17)

When, however, [the aspirantl, by accomplishing the prasara or going forth of the [divine l senses, adopts the means of the practice of sarga or emanation [of the objective existence] and, by accomplish­ing the sankoca or withdrawal [of the senses l, adopts the means of the practice of S(l/hhiira, or withdrawal [of the objective existence], 1 50 then

S U T R A 1 5

In acquiring the {inherent} power of citi, the aspirant assimilates the universe to hirnself Balalabhe visvam atmasat karoti.

1 47. Utpaladeva or Utpalacarya flour!shed in about 900-950 A . O . This quota­tion is from his Stotriivall in praise of Siva. 148. The traditional trinity consists of Brahma, Vi�1)u, and Siva. Since, in this system, Siva is the term most often used for the Absolute, Indra has been substituted for Siva in the trinity. 149. The idea is that all conscious beings go on devouring or experiencing objects in various ways-assimilating things into themselves; therefore, " I adore the universe, which is simply yourself inasmuch as you constantly assimilate it to yourself " 1 50. Herc, prasara and smikoca of the senses arc connected successively with

Doctrine of Recog11itio//

C O M M E N T A R Y

Citi, by the submergence of the covering of the body, praua, etc . , and by bringing into prominence her essential nature, by her emer­gence, is bala or power. As has been said,

Then having resorted to that power, the mancras15 1 [acquire the power and efficiency of the all-knowing, Siva].

Thus when the power f of consciousness l is gained-when one assumes one's real nature that has now emerged-one makes the universe, from the earth to Sadasiva, one's own. That is, one makes the universe appear as identical with one's Self This has been said by the ancient teachers in the Krn111asiitrns in their own characteristic language:

just as a fire set ablaze consumes fuel, so should one consume the objects of sense, which act like fetters .

It would not be right to say, "The all-inclusive role of citi, when it assimilates to itself the entire universe, is only temporary. How then can it [the inclusive role! be accepted?" [This objection is not valid l, for the inclusive nature of citi appears as temporary only because of the emergence and immergencc of the body, etc. In reality, the temporary appearance of the inclusive nature of citi is due to the emergence of the body, etc. which arc brought into manifesta­tion by the sovereign will of citi herself This all-inclusive role, however, is continuously manifesting. Otherwise I if citi were not continuously manifestingl, even the body would not be manifest I would not appear as an object of consciousness I. Therefore the I yogic] practice is recommended to remove the I false I identification of the experient with the body, etc . , not for attaining the status of the experiencing consciousness that, by its very nature, is always lumi­nous.

sm:f!a and smi1'1iira of the objective existence. Smikoca in this context docs not mean contraction or limitation, bur closing or withdrawing. J 5 1 . This is a quotation from till· Spa11dakiirikii (II, 10) of Vasugupta. The full verse is translated as:

� � ll""fil: (lci;n1S1<:1!/lifo<r: I 5f�sftl"m Cfl{O(l<f)q � I I

"The mantras, having resorted to that power jof cir i i alone, acquire the power and efficiency of the all-knowing I Siva I and then proceed to carry out their specific functions, as the senses of the individual I carry out their specific

Prn r yabh ij1/iih rda ya111

This is what the author of the excellent Pmtyab/1ijiiii means. And thus:

S U T R A 1 6

When the bliss ef cit is attained, one is stable in the consciousness ef identity with cit, even while the body, etc . , are being experienced. This state is called

fivanm11kti (liberatio11 even while one is alive). Cidananda labhe dehadi�u cetyamane�vapi. Cidaikatmya pratipatti darghyam jivamuktif:i.

C O M M E N T A R Y

79

When, on the attainment of the bliss of consciousness-on the attainment of sm11ii11efo 1 52 or the contemplative experience of unity consciousness in which the entire universe is experienced as identical with the Self, even in 11y11tthii11a, 1 53 in which the body, priiua, blue, pleasure, etc. 1 54 are experienced like so many coverings-there is firmness in the consciousness of idenrity with cit . That is, there is a lasting experience of unity consciousness with cit. This is due to the force of the I residual I impressions of unity-consciousness I produced ] during contemplation, which are strengthened by the various means to be propounded. That firmness of consciousness, of identity with cit , is )11m1111111kti-liberation of one who is still alive, who still retains

functions by the power of the individual. not by thrn1sclvcs j . .. 152. Sn111ii11efo means sa111iid/1 i in which there is unity-expcricncc--in which the

entire tmiwrsc appears JS the Seit: in \\"hich the consciousness of the empirical Sci� is completely subordinated :1nd becomes identified with the consciousness of Siva. 1 53. Vy111rhii11a means literal! Y " rising up "-rising up from the condition of conccmplation to everyday normal expcrirncc. 1 54. Drhn-p

.riiu(l·ll'.f(l-Sllkhiidi�11 . Dclw_ and prcl(lcl arc examples of the '·subject" in

�vhom �e/in 1s rclac1vely OL�tcr .md prnur1, 111ncr : 11//,w1k/11ldi,-11 arc ex:1111pks of the objt'ct ol which ag:1111 111/a 1s outn L'XpertL'llCl'. and rnl.!lir1 is i1111cr c:xpniL'l lCc.

80 Doctrine of Recognition

his vital breaths. In that condition, the fetters [of ignorance] com­pletely dissolve and one recognizes one's true nature.

As has been said in the Spandasastra:

He who knows thus [the universe is identical with the Self] and regards the whole world as a play [of the Divine] , being ever united [with the universal consciousness l is without doubt, liber­ated even while alive.

(Spandakarika, Ni�yanda II, v. 5)

How is the bliss of cit acquired? In this regard, the siltrakara (composer of the sutras) says:

S U T R A 1 7

With the development of the madhya (center) comes the acquisition of the bliss of consciousness. Madhya vikasac cidananda labhal}.

C O M M E N T A R Y

The exalted sarnvit (universal consciousness) is itself the center, as it is present as the innermost [reality l of all, and inasmuch as the form or nature of anything is not possible without its being attached to it as the ground or support. In spite of this [of its being the innermost reality and ground of every possible thingl. according to the dictum "at first samvit is transformed into pra11a," it conceals its real nature in the stage of Maya. Accepting the role of pra1ia-5aktit SS-resting in the planes of buddhi, body, etc . , in descending order-it has followed the course of the thousand na�is. Even there [at the stage of the individ­ual embodiment l it remains principally in the form of the madh yam a-

155. Praua-S<tkti here means the primal energy, not priiuaviiy11 or the breath of that name. The transformation of consciousness into prii!l<I is a step towards its progressive materialization. This priiua is also known as 111aliiipriii1<1.

Pratyabh ij1iiih rda ya111 8 1 11a(ll, 156 whose substratum is Brahman in the form of priitia-sakti, right from brahmarandhra157 down to adho vaktra, 158 like the central rib of a pa/a§a 1 59 lea( [ It is called 111adhyama-na(ll or central 11a(li] because it is the source and the resting place of all functions. Even with such a construction, its nature remains hidden to the pafos (the ignorant jluas). When, however, the exalted sa111vit (consciousness) being the innermost reality of all forms, the center (madhya), de­velops by the means described above [the practice l60 of paiicakrtya] or when the central bral1111a-11a(lj l61 develops 162 as is to be described, then, because of that development, there comes the attainment of the bliss of cit (the universal consciousness). Then comes liberation while one is alive, as described earlier.

Regarding the method that brings about the development of the center, it is said:

156. See end note 16 . 157. Bra/1111armidhra. According to Tantra, there are cakras or centers of priiua located in the prauii-maya-ko§a. These arc called cakras because they arc like a wheel in appearance. They absorb and distribute priiua or vitality to the priiuamaya-ko.fo, and through it, to the physical body.

When the higher cakras are fully activated, they impart to .the individual certain subtle and occult experiences. Their names, together with the nearest physical organs, are: Muladhara (below the genitals), Svadhi�thana

_(above the genitals), MaiJipura (navel), Anahata (heart), Vi5uddha (throat), Ajna (third eye), Sahasrara or Brahmarandhra (crown). 158. Adho-11aktra (lit. , the lower organ) is the 111e(ihra-ka11da, which is situated below the 1111iliidhiira at the root of the rectum. 1 59. Palasa is the b11tea Jro11dosa or the Dhaka tree, as it is otherwise called. S11�1111111ii is compared to the midrib of the palii.fo leaf, and 11ii(iis springing from it arc compared to the small fine veins joined to the midrib of the pa/ii.fo. 160. "When, however, the exalted s�111 11ir . . . above. " This refers to the develop­ment from the Sambhavopaya and Saktopaya points of view. 161 . Bra/1111a11iidi is the same as the 111ad'1 ya-11ii(ii or S11�1111111ii. 162. "When the central bra'1111<111ii(ii develops." This refers to the development from the iiua11opiiya point of view.

82 Doctrine of Recog11itio11

S U T R A 1 8

The means [for the development of the madhya] are dissolution of vikalpa, saiikoca and vikasa of fokti, cutting of the vahas J the practice [of the contemplation 1 of the koti (point, extremity) of the beginning and the end. Vikalpa k�aya sakti sarhkoca vikasa vahacchedadyanta koti nibhalanadaya ihopayal)..

C O M M E N T A R Y

In the unfolding of the central 5akti, the dissolution of vikalpa, etc. is the means. It has already been explained that the unfoldment of samvid, which forms the center of all, is achieved by following the authorship of the fivefold process. However, another means is also being mentioned. There is an easy means by which one can dispense with all the fetters of rigorous disciplines like priiuiiyii111a , 1 <>3 mudrii, 164 bandha, 165 etc. When [an aspirantl keeps his citta (individ­ual consciousness) concentrated on the samvid or cit f lit. heartl, 166 restraining, by the method alluded to, the vikalpast<>7 that obstruct staying in one's real nature, by not thinking of anything whatsoever, and thus by laying hold of the avikalpa state, he becomes used to regarding his cit as the [real] knower, untarnished by body, etc. So

163. Prtiui'iyii111a means breath control. Various methods of breath control can be found in books on yoga. 164. M11dra literally means "seal," or "mark." In yoga, it means certain finger positions practiced in yogic discipline. In a wider sense, it means control of certain organs and senses that help in concentration; also it means con­centration-Bhairavi-mudra. See Cherau�asaiirhitii, Upadc5a 3. 165. Ba11dha-This is a yogic practice in which certain organs of the body arc contracted or locked. 166. Hrdaya here does not mean the physical heart, but the deepest con­sciousness. It has been called hrdaya because it is the center of reality. It is the light of consciousness, in which the entire consciousness is rooted. In the individudal, it is the spiritual center. 167. Sec end note 7.

Pra tyabh ijiiiihrda ya111

within a short time, he attains absorption into t11rya l68 and the state transcending turya (11,,-yatlta). 169

As has been stated in the isvara-pratyablzijiia, (IV A.I . A. , ka, 1 1 ) :

By giving up vikalpa, and by one-pointedness f of mind], one gradually reaches the stage of lsvara-ship.

The excellent Spm1da also states:

When f mentall agitation would dissolve, then would ensue the highest stage.

(Spa11dakiirika, Ni. I, ka. 9)

So also in the J1iii11agarblw:

When, 0 mother, men renounce all mental activi ties and arc poised in a pure state, being free from the bondage of the pursuit of sense-activities, then by thy grace is that supreme state realized at once, which rains down the nectar of undiminished and unparalleled happiness.

This means has been described first because it is the highest and �ecause it has been taught in the Pratyablzijtiii doctrine. The saiikoca of Sakti, etc., though not taught in the Pratyabliij1iii doctrine, have been mentioned nevertheless, as they belong to the sacred tradition or are incidentally connected with it. If many means are described, some­one may enter f the state of smnave.fo l through any one of them. The sankoca of Sakti means the turning in toward the Se!£ by the process of withdrawal of that consciousness that is spreading out through the gates of the senses f towards the objectsl. As stated in the first mantra of Chapter 4 of KarhavalJI, belonging to the Atlwr11m1pm1i$ads. 1 70

The self-existent one pierced the openings [of the senses l outward,

Hence one looks outward, not within one's Self. Some wise man, wishing to taste immortality With reverted eyes (introspectively) beholds pit. beheld] the i mmanent Self.

168. "flll'ya (lit . , fourth) is the same as 111riya. See end notes 9 and 14 . It is the state in which there is pure consciousness of iit111m1, and the sense of di fference disappears. In this Udii11a 5akti is active. 169. Iill'yiitita is the state higher than t11rya. Unity consciousness that began in t11rya i s C<?nsummatcd in 111ryiitita, in which the whole universe appears as the Self. Sec 1Svampmtya-bhij1iii-vi111arsi11i, Vol. II, pp. 246-47. In t11ryiitita, vyii11a fokti is active. Sec fn. 1 39. 1 70. Kafha Up(llli�ad really belongs to the black Yajurvcda. The original read-

Doctrine of Recognition Or [the sarikoca of the §akti may be] the [sudden] turning back

from all sides of the externally spread fokti, like the contraction of the limbs of the tortoise, and its withdrawal into the interior when afraid. As has been said, "It being reverted there is resting in the ever­present [atman). 17 1 The vikiisa of Sakti hidden within results from the simultaneous opening of all the sense organs.

The object (of one's aspiration] is to be seen within, while the external sight may be kept steady without closing and opening of the eyelids.

This technique of inner absorption with external expansion of the senses is known as bhairavlmudrii.

As has been said in Kak�yiistotra:

Throwing, by will, all the powers, like seeing, etc., simulta­neously and on all sides, into their respective objects and remaining r unmoved] within like a golden pillar, you ro Sival alone appears as the foundation of the universe.

Kalla�a. the great scholar, has also said: "That f the development or vikiisa of madhya sakti] is accomplished by transformation fby viewing the inward- and outward-going consciousness as the same], even in the presenc.e of forms. As far as sankoca and vikiisa of Sak ti are concerned, vikiisa connotes the practice of the condition of expan­sion and resting of §akti in the stage of the �lrdhva-kw1�alinl. 1 72 This is gradually brought about by restraining the priitia between the eye­brows by means of the power of the subtle priit1a, which develops gradually though the regulation of the vibrations in the cavities of the nose.

ing is iccha11 (wishing; seeking); the reading here adopted is afoa11 (eating, tasting). In this context afoa11 means "wishing to taste." 171 . There are two states of clear Self-consciousness: sii11todita and 11ityodita. In the first, there may be diminution of the clarity of Self-consciousness some­times, but in the second, Self-consciousness is complete and permanent. 172. Ordhva-K1111dali11I is the condition where the prtltza and apii11a enter the SU$Umnii and the kw1dali11I rises. Ku11dali11I is a distinct 5akti that lies folded up in th�ec and a half valayas or folds in the 111iiladhiira. When she rises from one thrce­fourths of the folds, goes up through the Sll$1111111a, crosses Lambika, and pierces Brahmarandhra, she is known as Urdhva-kuudali11I; this pervasion of hers is known as vikasa or vi$a. Lambika is the prai1ic crossroad of four prauic channels, near the palate. The first two channels arc for the Row of praua for all the jlvas. The third channel is the one through which the yogin rises from the 1111:iladhiira, by means of 1:irdhva-k11i1dalinl, to Brahmarandhra. The fourth channel is for

Pratyabhijifrihrdayam 8 5 In the state of adliab ku11dalini, 173 whose location is indicated by

the sixth organ of 1 11edhraka11da 174 after strengthening the pralJa fakti, there is entrance or absorption in its root, tip, and middle. As has been said in the Vijii.ana-bhanaraka:

One should throw [concentrate] the delightful citta in the middle of 11al111i and 11i$a, 175 whether by itself or permeated by 11ayu (pra1:iic breath); one would then be joined to the bljss of sexual union (s111ara1ia11da). 176

( Vij1ia11ablzairava, 68)

Here vahni represents the stage of sankoca by the process of the entrance of prat:1a [in medhm-kanda]. The vi$a locus represents the stage of vikasa, by the technique of prasara in accordance with the etymological explanation of the root "to pervade."

By "both 11alas" is to be understood praua and apa11a. One [ apana] is concerned with the left, and the other [praua l is concerned with the right [nadi or channel of vayu]; cheda means cessation or pause by the sounding of a11acka sounds, 177 like ka, ha, etc. , in­wardly, before which, however, they should be stopped in the heart. As has been said in Ji1ana-garbha:

In the heart lotus of one whose mind has been controlled, whose two nti(iis (the channels of vay11) r whose flow of vay11 in the two 1ul(iis] extending on both sides have been stilled by the restraint brought about by sounding voweless "K" and whose blindjng

th?sc accomplished yogins whose priiiu111iiy11 rises directly to Brahmarandhra without having to pass through 111iiliidhiira. 1 73. The field of Adhah-kimdalini is from Lambika down to one three-fourths of the folds of k11udali;1; lyi�g folded in the mii/<idhiira. Praua goes down in adhab-kuwlalini from Lambika towards the miiliidlriira. This is known as smikoca or valmi. 174. Sa$flra-vaktra. The ears, eyes, nose, mouth, and the anus arc, in this system, known as pmica-11aktra or five organs; 111e(ilira-ka11da, near the root of the rectum below the miiliidlriira, is the $a$fha-11aktra, the sixth organ. 175. Sec end notes 17 and 1 8 . 176. S111arii11@da (bliss o f sexual union). When the citta can be restrained between the adhab and 1irdlrva k1111(ia/i11i in this way, then one has the joy of sexual union. This is "inverted" kama. Sexual union is external; this union is internal. 177. A11acka. Aca means a, i, u, r, J, c, o, ai, au-all the vowels; a11acka is sounding ka, ha, etc, without the vowel. The real meaning of the yogic practice of m1acka sounding is to concentrate on any mantra back to the source, where it ts unuttered.

86 Doctrit1e of Recog11itio11

darkness has been dispelled, arises that sprout of your knowledge, This, 0 f world motherl, is adequate to produce para111efo-ship even in the pafa. 178

The first point is the heart. The last point is the measure of twelve [a measure of twelve fingers l 179 Nibhalana means exercise or practice by fixing the mind at the time of the rising of praua and its coming to an end between these twoiso fbetween hrdaya and dvada­santa]. As has been said in Vijfianabhairava (v. 49) :

He whose senses arc merged (11ili1ulk$a/l) in the ether of the heart, who has entered mentally into the center of the heart lotus, who excludes everything else from consciousness r who is one­pointedl. attains supreme happiness, 0 Beautiful One. 181

It has also been said in the Viji1a11abhairava (v. 51) : If one turns one's mind to d1)(lda.fii11ta, howsoever and where­soever, the fluctuation of his mind will diminish every moment, and in a few days, he will acquire an extraordinary status.

The word iidi, "et cetera," refers to the practice of the w1111e�a condition. As has been said in the Spa11da (Spa11dakarika N . 3, Ka. 9): "That is to be known as u11111e�a; 1 s2 one may see it for oneself"

178. The following points have to be noted. This is in praise of jagada111bii-thc world mother: lava (your) refers to ''jagada111bii. " A11ackaka . . . cchido; vidhrta­cetasab and diiritii11d/ia111asa/1 arc compounds qualifying "hrdaya-pmikajasya. 11 Vid­yii1ik11ro is connected with "tava , " or diiritii11dha-ta111asab may be taken as qualify­ing "tava. 11

179. Dviidasii11tab means a measure of twelve fingers; literally, it means the end of twelve fingers. 180. The prii11a starts at the point of hrdaya (priiuolliisa), which here means the center of the diaphram, and ends (vifrii1111) at dviidasii111a-a distance of twelve fingers from it. Apii11a (viiy11) starts from dviidasii111a (distance of twelve fingers) and ceases at l1rdaya (the center of the diaphram). Nibhii/a11a means fixing the cilia or mind at the start of priiua at the heart, and at its cessation at a distance of twelve fingers from the heart, and at the start of apii1ia from dviidasiilHa and its cessation at hrdaya. This is known as Sakti-d11iidasii11ta, or ka11udali11i; it is like the priiuiipa11a s111rti (pii11apii11a sa11) of Buddhist yoga. There is another d11iidasii1Ha, over the crown of the head, which is known as Si11a dviidasii111a or prakriyii111a. 1 8 1 . "Beautiful one" refers to the devi (the goddess). This is addressed to the devi. Most of the mystic teachings in this system arc in the form of a dialogue between Siva and the Devi (goddess). 182. U11111e$a (lit., unfolding) is a technical term of this yoga. OnJy half of the verse has been quoted in the text. The full verse is, Eka-ci11tii prasaktasya yata/l syiid aparodayab, 1111111e$ab sa 111 11ijiieyab s11aym11 ta111 11palak�aye1. This means while one is engaged in one thought, and another arises, the mental resting at the

Prat ya biz ij 1iiihrda yarn

Under this concept are also summed up the tasting, etc., of pleasant objects. As it is said in the excellent Vij1ianabhairava, (v. 72, 73, and 74):

When one experiences the expansion of the joy of savor arising from the pleasure of eating and drinking, one should meditate on the perfect condition of this joy, and then one would become full of great bliss.

When a yogin mentally becomes one with the incomparable joy of song and other objects, then of such a concentrated yogin, there is identity with that [with the incomparable joy]. because he becomes one with it.

Wherever the 11w1ias (the individual mind) finds its satisfac­tion, let it be concentrated on that. In every such case, the true nature of the highest bliss will shine forth. 183

Similarly, any other b/11foana [meditation] on the Selffull of bliss may be inferred. The words "et cetera" in the sutra refer to methods such as these for the development of the 111adhya (center).

From the development of the 1 11adhya results the attainment of the bliss of the spirit. This indeed is the sa111adhi fat-one-ment] of the highest yogin, also known as Samavefa, 184 samapatti, and other such synonymous terms. For bringing about its permanence [the perma­nence of samadhi], the [following] method has been mentioned.

junction point between the two is known as 1111111e$a. The nature of the mind is to pass successively from thought to thought; but if one rests mentally imme­diately after one thought, just before another arises, one develops the quality of 1111111e$a. It means resting in the spm1da between two thoughts or images­rcsting in the consciousness chat is the background of both the thought or images. It is the unfoldment of the creative nature of the Supreme. This is the explanation according to S<iktop<iya.

According to S<imbhavop<iya, the emergence of the p<iram<inhika bh<iim or the highest Reality, while one is engaged in meditating on the object of one's devotion, is known as 1111111e$a. 183. Three methods have been recommended here for rising to the highest bliss by concentrating on aesthetic enjoyment: ( 1 ) <isviida-dl1iirauii, concentrat­ing on the savor of eating and drinking, (2) 5abda-dh<ira11ii, concentrating on the aesthetic enjoyment of music, and (3) 111a11asl11$fi-dharauii, concentrating on whatever pleases the mind . 184. Sec end note 19.

88 Doctrine of Recognition

S U T R A 1 9

In vyutthana, which is full of the after­effects of samadhi, one finds the attainment of permanent samadhi by dwelling on one's identity with cit (the universal, supreme consciousness) over and over again. Samadhi sa111skaravati vyutthane bhiiyo bhiiyas cidaikyamarsan-nityodita samadhi lahhal)..

C O M M E N T A R Y

A great yogin who has attain Samave§a is still full of the samadhi state, even during what is considered to be vyutthana . 185 In the condition of vyutthana, he beholds the [entire] mass of entities to be dissolving in the cit-sky, like a bit of cloud in autumn, 1 86 reeling joyfully from the savor of samadhi, like one intoxicated, resorting to introversion again and again, and meditating on his identity with cit by the process of nimllana-samadhi. 187

As stated in the Krama-sutras,

The sadlraka {the aspirant practicing yogic discipline), [evenl while gazing outward remains in sanravefo by Kmmii 11111dra, 188 which is characterized by inwardness. Owing to the force of avefo, there takes place in this first an entrance of consciousness from the external into the internal, and [then] from the internal into the external. Thus this mudrii-krama is of the nature of both the external and internal.

1 85. Vyr1ttha11a-Literally "rising . " In yoga, it means coming to normal con­sciousness after contemplation. 186. This state appears when dehatma-bluiva or the delusion of identity with the body disappears. 1 87. Ni111ilm1a-samadl1i is the inward meditation with closed eyes in which the individual consciousness is absorbed in the universal consciousness. In this, even the trace of object as object disappears, and becomes one with cit. This is real introversion, or m1tannr1klratii, and leads to full I-consciousness or p1lr-1uihantii. 188. Kranra-11111dra or M11drii-Kra111a. This is defined in the text itself by the Krama-sutra. In this, the mind swings alternately between the internal and the

Pratyabhijiiiihrdayam

The meaning of this quotation is as follows: Krama-mudrayii, by krama-mudra; Krama means the succession of the cyclic consciousness of emanation (sr$ft), maintenance (sthit1), and reabsorption (smnhrt1). Mudra means mudrayati-the turiya (fourth) power of consciousness [consciously] makes one's own the world-process that r already] rests in the [highest) Self Antab-svariipaya means by the essential nature of the full or perfect "I." [The entire sentence means: The sadhaka or aspirant, the yogin of the highest type, becomes samavi$fa-one who has realized the unfolding of the highest Sakti�ven while extro­verted, even while he is busying himself with sense-objects. [This he is able to do) by Krama-mudra, which is of the nature of full consciousness of the perfect self In this process there occurs­through the assimilation [lit., devouring] of the totality of the exter­nal sense-objects into the internal, into the highest citi plane f the plane of highest or universal consciousness)-penetration into the inner, or samave§a, by the very process of assimilation. Again there occurs, through the internal-through the realization of the nature of citi5akti by the power of samave§a-a penetration or entrance into the external or the totality of externalization (vamana). This [prave§a, penetration or entrance] is [also l a samave.fo of the nature of the manifestation of the solidification of the essence of cit (universal consciousness).

His eternally active (nityodita) samave§a, which is external and internal at the same time, is of the nature of mudra, 189 because (1) it distributes muda-joy-on acount of its being of the nature of the highest bliss; (2) it dissolves (dravaf1at) all fetters; (3) it seals up the universe into the being of the inner turlya (the fourth or highest consciousness).

I t is also called Krama (succession, cycle) because (1) it causes emanation, etc . , to appear in succession (krama) (2) it itself consists of their successive appearance (krama).

Now he describes the fruit of the attainment of this samadhi.

external. The internal appears as the universal consciousness, _and the external no longer appears as merely the world, but as the form of Siva or universal consciousness. M11drii here is not used in its ordinary sense of certain finger postures. The sense in which it is used here is given further on in the text itsel( 1 89: Mudrii is etymologically derived in three ways: 11111da111 riiti (dadiiti), that wluch gives 11111d or joy; 11111111 driivayati, that which dissolves 11111 (bondage); 11111drayati iti, that which seals up I the universe in t11riya I .

90 Doctrine of Recog11itio11

S U T R A 2 0

Then [on the attainment of krama­mudra], as a result of entering into the perfect I-consciousness or Self, which is in essence cit and ananda (consciousness and bliss) and of the nature of the power of great mantra, there accrues the attainment of lordship over one's group of the deities of consciousness that brings about all emanation and reabsorption of the universe. All this is the nature of Siva . Tada prakasananda sara mahamantra viryatmaka piirQahanta vesat sada sarva sarga sarithara kari nija sarhvid devata cakresvarata praptir bhavatiti sivam.

C O M M E N T A R Y

On attaining lasting samadhi, there accrues lordship over the group of the deities of consciousness. 190 The group (cakra) always brings about every kind of emanation and reabsorption of the universe-­beginning with Kalagnil91 and ending with the last Kala (phase) fknown as santa kala]-by entering into the natural ca111atkara or bliss of Self-consciousness. Camatkara is of the essence of prakafo and ananda, sheer compact consciousness and bliss-which is the very soul of all the mantras (sai'llamantra-jlvita-bhi""ita), which is perfect (piin1a), the highest vimar§a (parabhatfarika-rfipa). 1 92 This lordship

190. Sa11111it-devata-cakra111-Macrocosmically, the sa11111it-devatas arc the kliecari­cakra , gocari-cakra, dik-cari-cakra, and bliiicari-cakra described earlier. Micro­cosmically, this consists of limited knowcrship, internal and external senses, and limited objective knowledge. 191 . Kalag11yadeb cara111a-kala-parya11tasya-From Rudra, known as kalas11 i­

bh1111anefo in Nivrttikala-thc lowest phase of manifestation-up to the highest phase known as sa11ta-ka/a. Kala here means phase of manifestation. Sec the Chart of Manifestation, p. 97. 1 92. Para-bha,tfarika here refers to the highest vi111arfo. There arc three kinds of

Prat yabh ij iiiih rda ya111 9 1 accrues to the greatest yogin referred to in this context. iti Si11am is to be construed as "all this is [really] the form of Siva;" this is the conclusion. This being so, then the essence of whatever is cognized (prameya) is cognition (pra11uifia). Of this again, the inwardly turned experients (pra111atas), full of self-consciousness, are the essential truth.

Of these [ experients), sadasi11a-ISllaraship is the essence in which the sense of identification with the limiting adjuncts of body, etc., has dissolved and whose body is the whole universe. And the highest reality of this [sad a.Si 11a-lsvmmliip l is the blissful great Lord Himself, who is full of ca111atkara 193 or 11i111arfo (the bliss of perfect self-consciousness) of the entire universe, brought about by one-ness of beingI94 (eka-sadbhava) with prakafo (the substratum of all man­ifestation). t 95

Nothing can manifest unless it shares flit. enters] the light fthe source and substratum of all manifestation l of the Highest Reality. And the Highest Lord is full of the flow of bliss because of His being free from all desire, because of His being fully perfect, because of His being the essence of absolute freedom, and because of His having attained the state of full jagada/la11da. 196 He made the entire world­consisting of indicator or word (vacaka) and indicated or object

11i11111r.fo: p11rn, 11p11rn, and pnriip11m. P11m is the 11i11111r.fo of Siva in which there is 11blied11 or complete non-difference between "!" and "this, "knower" and "known;" 11p11m is the 11i11111rfo of 11u11, or the empirical individual, in which there is blied11 or difference between "!" and "this," knower and known; p11riip11r11 is the 11i11111r.fo or fokti in which there is bliediiblied11-the difference between "!" and "this" is posited and forever transcended. 193. C1111111tkiim is the wonderful joy of creativity. Here it means 11/i11111-11i11111rfo­the bliss of perfect Self-consciousness, the bliss of the consciousness of the entire manifestation as " ! . " This 11/i11111-11i11111rfo is the result of the feeling of oneness of being with pmkiifo (consciousness-existence). Regarding pmkiifo and 11i11111rfo, sec fn. 20-2 1 . The ultimate is pmkii.fo-11i11111rfo-11111y11. It is both the universe, in its manifested and unmanifcsted state, and also its permanent substratum. 1 94. Ek11-s11d-bhii1111 means oneness of being with (pmkiifo). 195. K$emaraja gives here the ascending stages of reality. The first is s1111111cdy11 or pr11111ey11 , the known. The second is sa11111ed111111 or pr11111iiu11, knowledge. The third is the prn111iitii, the experient who has self-consciousness. The fourth and deeper stage of reality is that of Sadasiva, whose consciousness is not identified with the limiting adjuncts ofbody, etc., but whose body is the \vhole universe. The highest stage of reality is Mahcsvara, whose consciousness of Self includes the entire manifestation and is identical with his pmkiifo. 196. Sec end note 20.

92 Doctrine of Recog11itio11

(vacya)-his own by reflection [lit. seizing mentally] on the entire assemblage of non-maylya words197 from "a" to "k$a."

Therefore the extended universe, beginning with [the letterl "a" which is the nature of the highest "akula"19s up to the letter "ha," indicative of the unfolding or expansion of Sakti-"k$a" indicating only the end of the expansion-that [universel flashing forth or vibrating, by virtue of the combination of "a" and "ha" and being accepted inwardly in the manner of pratyahara, 199 rests in the High­est Reality in the form of bindu,200 indicative of the consciousness of non-differentiation. Thus this natural vi111ar.Sa or inward experience is of the nature of the congregation of words.

As has been said (by Utpaladeva in Aja�a-pramatr-siddhi, v. 22-23):

Resting all objective cxpcricnce201 within oneself is what is meant by I-feeling. This "resting" [within oneself] is called Sovereignty of Will, primary doership, and lordship because of the cancellation of all relational consciousness and dependence on anything outside onesel(

This I-feeling is the stage of great power, for all mantras arise from and come to rest in it; by its power all activities with an object are performed.

It has been said in the excellent Spanda (beginning with Span­dakarika, Ni$yanda II, vv. 1-2) "All mantras approaching this power" and closing with "All these [mantras] are endowed with the nature of the characteristic mark of Siva."

The Siva Sutras also state: "By unification with the great lake,202 one acquires the experience of mantra power. "

Here [in this sutra] the penetration into the perfect Self, which is of the nature of great mantra-power, is becoming one with it by the immersion of the body, pnii:ia, etc. [into it], by steadiness in the

197. See end note 21 . 198. Ak11/n: k11/n111 .fokririli prokrn111, nk11/n111 Siva 11cynre (Svncchm1dn M11tm)-k1tln is Sakti and nk1tln is Siva. K11/n, {total) or the entire manifestation, is Snkri. One who is not lost in this total (manifestation) is nk11/n, or Siva. The letter "a," from the point of view of 111iitrkii-cnkm, is of the nature of Siva. 199. See end note 22. 200. See end note 23. 201 . Pmkii.fo here does not mean "the divine light, " but glwfns11khiidi-11edyn­pmk.fosyn-all objective experience like jar, pleasure, etc. 202. Mnhiihmdn-the great or deep lake-refers to the Supreme Spiritual

Pratyabhij1iahrdaya111 93 achievement of that stage (of perfect Self), and by immersing in its essence the [experience of] body, blue, etc. So that then whatever appears-the body, pleasure [inner experience], blue [experience of outer objects], etc., or whatever is known for certain [by buddhi], or remembered, or thought out (by 111anas]-becomes the play of citi­fokti that flashes forth as the background [of all experience]. It has been rightly said, "without its flashing, there is no flashing of anything [whatever] . " Only while flashing in this manner, she, by maya-fakti, appearing as of this or that nature owing to her assuming r considering herself! the nature [lit. color l of manifested body, blue, etc., is considered by the maya-subjects u111as or empirical selves] as knowledge, ideation, resolution, etc. In reality, however, this citi­sakti is one and the same. As has been said (in ls11arapratyabhijiia, Jnanadhikara, VII Ahn. v. 1 ) :

That consciousness which is colored f idcntifiedl with the succes­sion of different objects (tat-tat-padamrtliakra111a) is nothing other than the great Lord, the highest knower, and of the nature of succcssionless,203 infinite consciousness.

_ So [also l it has been said (in iSl!arapratyabli ijtia, J iianadhikara, V Ahn. v. 18):

Owing to the 111iiyii sakti o f the Lord, she herself, having to do with different knowables, is called knowledge, ideation, resolu­tion and by other names.

Thus it is one and the same citi-5akti that appears in various ways under all conditions. If by means of entry into and firm grip of her she is attained [as described in Surra 18], then, by entering into her, and by the means previously described (successive unfolding and unfolding of the senses) because of everything being of the nature of everything else, even in the reabsorption, etc. of everything, what­ever group of natural consciousness-deities exists (the non-111ayiya group of inner and external senses, which is ever projecting and ever withdrawing over all this) the highest yogin acquires lordship and parabhairn11a-ship [becomes the highest bhainwa] .

As has been said:

awareness. It has been so called because it is clear, uncovered by anything, infinite, and profound. 203. Mahesvara would be limited by time, if there is succession in His con­sciousness. His consciousness is akra111a (timeless), ana111a (spaceless).

94 Doctrine of Recog11itio11

When one is rooted in the one place--in the Spm1datal/va consist­ing of the perfect I-consciousness-then controlling the 11db/1ava (emanation) and la ya (absorption) of it r of the p11rya$/aka or Siiks111a5arira-the subtle body and thereby also of the universe, by me�ns of 1111111ifo11a and 11i111i/a11a sa111avefo l. one acquires the status of a r real] enjoyer, and then becomes the lord of cakra r of the group of die sense-deitiesl.

(Spa11dakarikii, Ni$yanda III, 19)

Here "the one place" [is explained in the following, Span­dakarika, Ni�yanda III . 12]

Everything should be deposited into the one place [into the cit-5aktil.

Ekatra or "one place" should be interpreted as the state of the general vibration of cit, being of the nature of u11n1e�a.

Then the word tasya204 in the verse cited above is to be under­stood to mean purya�faka (subtle body), inasmuch as the previous sutra [in Spa11da Karika I I I . 171 begins with "held or bound by purya�faka (subtle body)." It is not to be interpreted as "in one place, i.e. gross or subtle body, " as Kalla�acarya,205 the author of Vivaraua, has done.

And it has been lauded by me fin the following versel:

He who has become an independent ruler20<> !who is no longer under the control of the senses l of the citicakra and the great lord, being served by the group of sense-deities,2!17 is a rare being that excels all.

The word iti in this sutra connotes conclusion. The word Siva here means that whatever is the body of the above text r whatever has been said in the textl is Siva, because it is a means to the attainment

204. Tasya (of it) as interpreted by the text refers to p11rya$faka or the subtle body; a better interpretation, as given by Swami Lak�amal)ajoo, is that it refers to fokti-cakra or the group of foktis, for it is the Sakti-cakra that is responsible for laya (absorption) and 11dbhava (emanation). 205. Kalla�acarya was the pupil of Vasugupta and wrote a 11rtti on the Spa11-das1l1ras. He flourished in the latter half of the ninth century. 206. Cakra11ani has a double meaning here: ( 1 ) ruler of the cakm-circle or group of sense deities, and (2) universal sovereign. 207. When the senses arc divinized, they become saiill'it-devata-cakra, or ka­raue§varis.

Prat ya biz ijiiahrda ya111 95

of Siva. It is Siva also because it has come from Siva, because it is not different from the true nature of Siva, and because it is indeed Siva.

Man, bound in all the phases of waking, dream, and dreamless sleep, by the body, praua, pleasure, etc., does not recognize his own citi (consciousness), which is of the nature of the great power and full of perfect bliss.

But he who, owing to this instruction, beholds, in the ocean of the nectar of [spiritual] awareness, the universe as a mass of its foam f of the ocean of the nectar of awareness] on all sides, is said to be Siva Himself in disguise.

This instruction in the truth has been given for those who have accrued the descent of Sakti wrought by Siva but who, for want of the discipline of serious study, are unfit for keen arguments and are thus incapable of understanding the i5vara-pratyabliijiia [the Pratyabhi­

jiia philosophy by Utpaladeva] . The Pratyabhij1iahrdaya (The Doctrine of Recognition) is con­

cluded. This work, by the glorious teacher Rajanaka K$emaraja, is

dependent on the lotus feet of the glorious Abhinavagupta, the best among the great venerable Saiva teachers.

May there be welfare (for all)!

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Chart 2. Kalas and Bhuvanas According to Abhinavagupta

!( • :vr=<'l1Rla1

---

The whole manifestation is divided into five Kaliis or phases. The lowest is:

1. NIV�TII-KALA, the first Kai�, is forrncd mainly of prtli11i tM111a and has 1 6 b/11111a1Ms or planes o� existence. The lowest of these is called Kiiliig11 i mdra-b/11111a11a. It is this b'111 1'a11a that K�emariija refers t() in Kiilag11yadeb. . 2. PRATIHHA KALA. This is the second Kala counting from the lowest. I t consists of 23 1a1111as, from .Jala-1a1111a to prakrti 1ar111a , and contains 56 b/11111a11as.

3. VIDYA KALA. This third Ka/ii contains seven tatt11as, from p11r11 �a tattva to 111aya tattva, and 28 b/11111mMs. _

4. SANTA KALA. This fourth Kala contains three tatt 11as-S11ddlia Vidya isvara and SadiiSi11a-and 1 8 b/11111a11as.

, s '. SANT�TITA KALA. This fifth Kala is comprised of only Siva and Sakti tattvas and has no b/i1111a11a .

Para111a Si11a transcends a l l Kalas. T he total b/11111a11as ( 16 + 56 + 28 + 1 8) is 1 1 8.

EN D NOT ES

I . Recol?11itio11. This doctrine teaches that the individual self (11ara or 'l11a) is iden�ical with the Universal Self (Siva). He has forgotten his Real Self, due to the limitations of his psychophysical mechanism. The Saiva doctrine of Kashmir is called Pra1yabhijiia-darfo11a, or The Doctrine of Recognition, because it brings home to the individual this truth: once he recognizes his Real Self, he will be free from his ego-the product of his identification with his psycho-physical mechanism. Thus he will realize that his Real Self is identical with the Universal Self ifoara-pratyabhijiia-11i111arsi1 1I by Abhinavagupta gives the following exposition of Praryabhijiia:

5fffiq;:il\+ilf� mrf sr<fiT!lT: 'SRllfmrr I � mr--f<mlIT-"' '

Cl'mID fF· <i" W1'1'+kl4CllSfctf�'C5'MICfilQl(Clld �' ij' ;:r d.,,'&Cf'di-tlctfctf.,,'C5"1 � � '"' '"' ' � � fcrct;-fum � \im �ra cre:qff 1 5Refmrr "f-�\l t � i:i 1'1&'411tia1-'11 Ri:i 'tit, ij' t::i:Cll"<t � -�ra 5ffuwuW1 m� �f.f � ; �sfq- \'.!;� � Q;<i&'4Cfi � err, �rmrrsrr ijii:)l�l�i:)'11 err m ��r\11cttct*1"< 5fft:rnfaasi1fU1a;ict mrt S1�M�1-mt <R:l<f f�zta 1 � si Fe;e::;<101fo;i;:1.a1•1i:i 11i:i1'11 fc::fct f�aioi 111fmf<('+mf f11cr=t, ij'fu BfR+V'llf� cmrfa�·a1�'1 � �. � « 'tTCf � ('\ .... � .

{llcr"()�-�ra" ( p. � �-� o ) "Prati" means pra1ipa111-though known. now appearing as forgotten through delusion . "Abhi" means facing. dose at h,m<l. "Jna .. means illumination or knowledge. So Pracyabhijiia means re-cognition of the real Self. ''Pratlpam .. implies that it i,:; not t

_hat thc cons.ciousness of Self

has not been a fact of experi.:nce betorc--tor the Sc.:lf is a light that can never be extinguished-but that. as will be.: t.:xplained. through its own Power, it appears to be cxcinguished or limited. llL·cognition (Pratyabhi­jiia) is the unification of what appt.:ared befon: with what appears now. as in the judgc.:mcnt "This is the same Caitra." It is a cognition by recollec­tion, rc.:fcrring to what is dirc.:ctly preSL'nt.

99

IOO End Notes 1-3 In ordinary life also, recognition is the unification of experiences at the

time of a subsequent appearance of one who was known before. This can be either in general or specific terms, such as "the son of so and so, of such and such qualities and description, " or like "so and so has been recognized by the king."

Here also, with the knowledge of the Lord, as one who has perfect power, acquired through the well-known Pura)Jas, Siddhanta Agama, inference, etc. and the immediate experience of one's Self. re-cog11itio11 arises. Through the unification of the two, one experiences "Certainly, I am that very Lord."

This system is also known as Trika darsana-thc system of the triad: (1) Nara, the bound soul (2) Sakti, the divine power, and (3) Siva, the

lord who releases the bound soul. This is a mystic philosophy, describing all three of these conditions.

It is also called Spa11dastistra, or the system of vibration, because it is to the vibrating energy or Sakti of Siva that the world-process owes its existence.

2. Siva. This word is derived from the root si (to lie), and from the root foi (to cut asunder). Both meanings arc implied in Siva: (1 ) the one "in whom all things (all objects and subjects) lie or rest," and (2) the one who cuts asunder (syati papam iti Sivab) all sins. Siva is thus both the fundamental ground of all reality and the supreme Benevolence or Good who, by His grace, saves all. He is the supreme or Absolute, both from the metaphysical and soteriological point of view.

In addition to Pratyabhijiia, Trika, and Spanda, this system is also known as Saiva-dar5ana or Bhairava-darsana-the system positing Siva as the all-of-reality-and-good. As this system is non-dual, it is sometimes called Kashmirian Saiva philosophy to distinguish it from the dual Saiva philosophy of the South.

3. Pancakrtya or the five acts brought about by Siva are: (1) Smi-letting go; casting out of onescl( The usual translation,

"creation," is misleading because it implies that the creator acts upon an external material, and thus brings about the world-process. Smi is derived from the root srj, which means "to let go," "to pour forth," "to cast out." This implies that the world process is already implicitly contained in Siva; he merely lets it go or casts it out of himsel( According to Saivism, the world is not a creation, but an emanation; it is a thcophany. (2) Srlziri­maintenance (of the world-process). (3) Smi1/zara or 511111/zrri-withdrawal or reabsorption. It does not mean destruction. There is no destruction of the world; it is only reabsorbed by Siva for a time. Destruction is only a metaphorical and secondary sense of sarilhara. (4) Vilaya or pidlza11a­concealment of th

_e real nature of the Se!( (5) Armgralza-gracc . These five

krtyas imply that Siva lets go the universe out of himself, imparts existence to it, and finally withdraws it into himself only to let it appear again. This cycle is called a kalpa. There is no end to the world-process; the cosmic process is repeated from eternity to eternity.

End Note 4 IOI A1111gralza is the act of grace by whjch Siva brings about the liberation

of man. The first four krtyas are cosmological, the last is soteriological. The five krtyas are not an artificial mixture of two standpoints-one cosmological and the other soteriological. Rather am1gralza is the raison d'etre of the first four krtyas; it is that for the sake of which the first four k11yas come into play. It expresses the abounding love of Siva.

4. Sadiisi11iideb blzii111ya11tasya-from Sadasiva down co the earth. Ac­cording to this system, there are thirty-six tatt11as or principles. These are divisible into: ( 1 ) the S11ddlza adlz11ii, the pure or the supramundane way or course and (2) the A5rtddlza adlwii or the impure, the mundane way or course. S11ddha adh11ii is that which is above Miiyii, in which there is no difference between the knower and the known. A5rtddlza adlwii is that in which difference begins right up to the earth. The thirty-six tattvas are given below in descending order from Siva, the Supreme principle:

Above Manifestation

1 . Si11a, the Highest Principle or universal consciousness. In this, cit or consciousness is predominant.

2. Sakti is Siva's inseparable conscious energy. In this, ii11a11da or bliss is predominant.

These two tatt11as arc the source of all manifestation, and so they are above manifestation.

Supramudane Manifestation or Suddha adhva

3. Sadiisi11a, the ever benevolent. In this tatt11a, alza11tii or I-con­sciousness and icclzii or Will are predominant. Idan1tii or this-consciousness (world-consciousness) is not so prominent. It is also called sadiikliya tatt11a, for in this state there is the first notion of "being" (sat iikliyii yata/1). It is the incipient world-experience. The world is indistinct at this stage. The consciousness of this state is Alza111 ida111-"I am rhjs . " There is no distinc­tion between "I" (the Divine Expcrient) and "this" (the universe). This is a state of perfect identity.

4. fs11ara, the Lord. In this, both I-consciousness and world-con­sciousness are equally prominent, andjiiii11a or knowledge is predominant. The consciousness of this state is lda111 a/za111-"This is I," the universe is I . The universe has come distinctly into consciousness but i s still identical with the Divine Sci£ This is a state of ablzeda , or non-difference between the " ! , " or Self and "this," or the universe.

5. Vidyii, S11ddlza11idyii, or Sad11idyii is pure, unlimited knowledge. Herc the consciousness is A/ia111 ida111 ca-

"I am I and also this (universe)." This state is one of blzediibheda-the universe is a distinct object to con­sciousness, yet its distinction is overcome in Self-consciousness. It appears only as an aspect of the Sci£ This is a state of " identity in difference." Kriyii or action is predominant I:ere.

The first five--from Si11a to Sad11idyii-are called S11ddlza adlz11ii, be­cause the object is perceived as a part of the subject to this state; there is no

102 E11d Note 5 veiling of the Self so far. These five tattvas represent the universal aspect of consciousness.

Mundane Manifestation or Afoddha adhva

6. Maya, the universally formative or limiting principle. Sometimes this is not included in the kaiiwkas, as it is a principle that gives rise to them. Maya veils the real Self and brings about the consciousness of difference and plurality.

The Five Coverings (Kaftcukas) of Maya

7. Ka/ii, limitation with respect to authorship or efficacy. 8. Vidyii, limitation with respect to knowledge. 9. Raga, limitation of fullnes�, giving rise to desires for various ob­

jects (I could enjoy this, I could own that, etc.) 10. Kala, limitation of eternity, giving rise to division of past, present,

and future. 1 1 . Niyati, limitation of freedom, giving rise to limitation of space

and cause. 12. Puru�a, when the Divine, by his Maya, veils His real Self and

accepts the status of a limited cxperient, he is known as Puru�a, At this stage, the Sarvakanrtva or omnipotence of the Divine is reduced to kalii or limited authorship: His sarvajriatva or omniscience is ·reduced to vidyii or limited knowledge; His piin.iatva or all-fulfillment is reduced to riiga, or desire; His nityatva or eternity is reduced to kala, or time-division; His vyiipakatva or all-pervasiveness is reduced to cause and effect relationship.

The principles from Ka/ii to Niyati are generally known as the five kaiiwkas or coverings, veils of Maya put on by the divine.

13. Prakrti, the root or matrix of objectivity from Buddhi down to earth.

14. Budd/ii, the ascertaining intelligence. 1 5 . Ahaiilkiira, the ego-making principle. 16. Manas, the conceptive consciousness. 1 7-21 . The five Fiiina111e11driyas or organs of perception (audition,

touch, vision, taste, and smell). 22-26. The five organs of action (kar>11e11driyas) 27-31 . The five ta11miitras-the undifferentiated ongms of the five

perceptions. 32-36. The five 111ahiibhiitas; the gross elements-iikafo (ether), 11iiy11

(air), agni (fire), iipas (water), and bhii111i (earth). 5. Vimar§a . The root 111rs means to touch; 11i111rs means to touch

mentally. It is a highly technical term of this system. Paramasiva, the ultimate reality, is not only prakafo or luminous consciousness, but also 11i111arfo-conscious of its consciousness. Vi111ar§a is Self-consciousness or pure I-consciousness of the highest Reality. It is this vi111arfo or sclf­consciousness of reality that brings about the emergence of the universe (m.ti), its manifestation (sthiti,) and its withdrawal (saiilhiira) into it again as identical with its joy of pure I-consciousness. Vi111arfo assumes three mo-

E11d Notes 6- 7 ro3 ments: going out of itself (m!i), maintaining its continued existence (sthiti), and then returning to itself (s<11i1hara).

Iha khalu paramcsvarab prakasarma; praka5a5ca vimarsa-svabhavab; vimarfo nama visvakarer.ia, visvaprakii5ancna, visvasarhharal)ena ca akrrrimaham iri visphura1.iam.

Partiprtivdika, pp. 1-2, Kashmir Sanskrit Series

The entire universe is already contained in the highest consciousness or the highest Self, just as the variegated plumage of the peacock is contained in the plasma of its egg (111ayiirau�arasa-11yaye11a). Vi111ar5a is the positing of this Self, which leads to manifestation.

6. Sada.Siva tattva may be said to be the first principle of manifestation. Out of the Siva-5akti state emerges Sada.Siva tattva, where consciousness is of the form, "I am this." "This" (idm1ta) here refers to the total universe. "I" (ahm1ta) refers to the Divine Experient. It is the absolute or universal I . The first consciousness of the absolute in manifestation is, "I am this." The "this" (ida111a) or the entire universe is already implicitly contained in the absolute consciousness, but when i t begins to posit the "!" as the "this," the "this" becomes the first glimmer of the universe to be. In this stage of consciousness, the "this" aspect is in germinal form; it is dominated by the "I" aspect (afim1taccl1adita-asp/111fa-ida11ta111aya111), where the 11i5"a or universe is both different and non-different (parapara nlpa111) from Sadasiva. In this stage, Iccl1a or Will is predominant. In the consciousness "/ a111 this," existence or being is clearly posited; hence this principle is also known as sadakhya-tattva. The system now starts giving a hierarchy of individual cxpericnts. Corresponding to the universal cxperient or Sadasiva is the individual (mystic) expericnt, Mantramahcsvara, who has realized Sada.Siva tattva and whose experience is, therefore, of the form-"! am this." The whole universe is identified with his Self. Sec end note 4 for a discussion of the thirty-six tatt11as.

7. Vikalpa means difference of perception; an idea as different from other ideas; differentiation. Vikalpa11a111 (11ife$CUa 11ividlwia kalpa11a111) means idea ting a "this" as different from "that;" the differentiation-making ac­tivity of the mind. Vikalpa is the nature of the individual mind (citta) which differentiates between one thing and another. Compare the 11i1 1rti of Yogaraja in verse 1 1 of Paramartliasara of Abhinavagupta: Vikalpo hi a11y­apoha-lak�·auo 'd11a ya111 glia.1aghara-nlpa111 ak$ipa11, aghaf at 11yar1acc/1 illltalll <�hara111 11iSci11oti (p. 33): 11ikalpa is of the nature of differentiating one thing from another. For instance, dividing an experience into jar and non-jar, it marks out the jar from the non-jar, and thus ascertains it as a jar. In the Yo<�a Srltra of Pataiijali (Samadhi-Pada, 9), 11ikalpa means a mere fancy, which has no foundation in reality. That is not the meaning here.

The objector is driving at this: The nature of the individual mind is ';!iffercntiation-making, knowing "this" as different from "that," whereas Siva or the Universal Consciousness is free of all 11ikalpas or differentiating i.�kas. How then can you call the individual experient non-different from Siva, so long as the differentiation-making mind of the individual lasts?

1 04 E11d Nares 8- 10 8 . 1'vlala means dust, dirt, impurity, taint; dross. Dross i s the best

English equivalent. Mala is what conceals and limits the pure gold of divine consciousness. I t is of three forms: auava 111ala, 111ayiya 111ala, and kar111a 111ala. In this system, ma/a means those cosmic and individualistic limiting conditions that hamper the free expression of the spirit.

;foava ma/a is the miila-ma/a, the primal limiting condition, which reduces the universal consciousness to an au11, a small, limited entity. It is a cosmic limiting condition over which the individual has no control. Due to it, the jlva (individual soul) considers himself apiirua, imperfect, a sc:parate entity, cut off from the universal consciousness. The greatness of Siva in this condition is concealed, and the individual forgets his real nature. The a�rnva ma/a is brought about in two ways. Bodha or knowledge loses its svata11trya or unimpeded power, and s11ii1a111rya or §akri loses its bodlia or inherent knowledge.

Mayiyamala is the limiting condition brought about by 111aya that gives to the soul its gross and subtle body. It is also cosmic. It is b/1i1111a-11edya­pra1ha-that which brings about the consciousness of difference, owing to the differing, limiting adjuncts of the bodies.

Karma-ma/a is the vasa11as or impressions of actions done by the j1iii11e11driyas and karme11driyas under the influence of a111a/1karaua. It is the force of these vasanas that carries the jlva from one life to another.

It may be noted that Vijr1anakala has only auava 111ala; Pralayakala has t\vo-iiuava and mayiya 111ala; and Sakala has all thrcc--auaca, 111ayiya, and kiir111a ma/a.

9. Sabda-bralimm1. The philosophy of Vyakarar�a considers the Abso­lute or Highest Reality as "Sabda-brali111a11 . " Sabda (word) is to them consciousness itself, whereas thought and word arc the same and arc not yet distinguished. Brahman is the external word from which emanates everything. According to the Trika system, the universe of objects, and so also of thoughts and words, is always potentially in Parama Siva. This is the stage of the Paravak-the highest word, which is yet unmanifest. The next stage is that of Pasyantl, which is the divine view of the universe in its undifferentiated form, far beyond human experience. K�emaraja means to say that the grammarians go only as far as Pasyantl, which is confined to the stage_ of Sadasiva but not up to Paravak, which refers to the stage of Parama Siva. After Pasyanti, comes Madhyama, which marks the next stage of the manifestation of the universe from undifferentiated mass to differentiated particulars. Madhyama (lit. the middle one) is thus a link between Pasyantl, the vision of the undifferentiated universe, and Vaikharl, the stage of differentiated particulars, the stage of empirical thought and speech. It is word in a subtle form in the mind, or a111a/lkaraua. In Vaikharl, the "word" appears separately from "thought" and "object ."

10 . Ti1rlya or the fourth state of consciousness. In Sa1i1skrta, ca111r means "four." When the lyar suffix is added to ca111r, ca is dropped and the "t" of lyar suffix is dropped, and thus the word becomes 111rlya, which means "fourth." Every man's consciousness is in three states: .iii.�mt (wak-

E11d Notes 1 1- 12 105

ing), s11ap11a (dreaming), Sll$11ptl (deep sleep). These states arc mutually exclusive. When a man is in one state, he docs not have access to the others. Trtriya is the witnessing consciousness of these three states. The ego, limited by body, praua, and 111(1/ws, has no experience of t11rlya, although it is always present as the background of a l l three states. Only when a11idya (the primal ignorance) is removed docs man have the experi­ence of t11rlya consciousness. Microcosmically, the fourth state holds to­gether the other three. Macrocosmically, the fourth state holds together the three krtyas (smi, stltiti, and S(lli1ltara). Smi-s1lti1i-s(lli1/iara-111ef(llw-riipa iya111 111rlya: Just as a string holds together various flowers in a garland, so i t holds together the other three forms of experiences and runs through them all. I t is i11tegral a111are11ess. But it is other than the three states of waking, dream, and sleep. Hence it is called the fourth. When an individual consciously experiences lllriya, the sense of difference disappears.

Tr1riya has been described as piirua (full), from the point of view of saliiltiira or withdrawal, because in that condition she has withdrawn all that had emanated from her; kr§a or emaciated, from the point of view of 11dv(ll11(11w or emanation, because in that condition she is letting go the entities that she had held in her. So Turiyii may be said to be 11bhaya-riipa­both full and emaciated. In the highest sense, however, she is a1111bltaya1111a, beyond the conditions of fullness and emaciation.

1 1 . Pafo and Pati Stages. The idea is that so long as the soul is in the pafo (bound) stage, the Sakti-cakras (the foktis with their diffcrcntiation­making hosts) cause S/'$fi and srhiti to appear-the emanation and mainte­nance of blteda or difference only, and S(llil/iara or complete disappearance of ablteda or non-difference or oneness. At this stage, consciousness of dif­ference is created and maintained, and consciousness of oneness is com­pletely withdrawn. A t the pari stage, when bondage of the soul dissolves, the reverse of the previous condition happens. Herc the §aktis bring about S!'$fi and sthiti, emanation and maintenance of ablteda, non-difference or oneness of all, and S(lliJ/iara or complete withdrawal of bheda or difference. The pati stage is of two kinds: ( 1 ) a11adisiddlw, eternally present as in the case of Siva and (2) Yo�i?i-da.fa,-that which appears at the stage of yogin. Pati-dasa here means the latter.

It should be borne in mind that at the pati stage, the cakras (the differentiation-making hosts) of the .faktis dissolve, and the .faktis begin to function in their pure state. In the pa.flt stage, these arc called khC'carl cakra, gocarl cakra, dikcarl cakra and b/11icarl cakra, but in the pati stage, these arc called simply cidgag(llwcarl or khecarl, ,(!ocari, dikcari, and b/11icari respectively.

1 2. Bhaira11a-1111ulra has been defined thus:

. This is kind of psychophysical condition brought about by the follow-mg practice:

106 E11d Notes 13- 15 Attention should be turned inwards; the gaze should b e turned outwards, without the blinking of the eyes. This is the 11111dra pertaining to Bhairava, kept secret in all the Tantras.

13. Khecliari. Khecharl, gocarl, dikcarl and bhiicari are only subspecies of Vamesvarl sakti. Khecarl is connected with the pra111iitii, the empirical subject, the limited expericnt; gocarl is connected with his a11ta/1karaua, the inner psychic apparatus; dikcarlis connected with the bahi$kara1rn, the outer sense; bl11icarl is connected with the bhiivas, existents or outer objects. These §akti-cakras indicate the processes of the objectification of the universal consciousness. By kliecarl cakra, one is reduced from the position of an all­knowing consciousness to that of a limited cxperient; by gocarl cakra, he becomes endowed with an inner psychic apparatus; by dikcarl cakra, he is endowed with outer senses; by b/11icarl cakra, he becomes confined to bliiivas or external objects.

Khecarl is one that moves in kha or iikiifo . Kha or iikiifo is here a symbol of consciousness. The fokti is called khecarl because her sphere is k/ia, or consciousness. Gocarl is so called because her sphere is the inner psychic apparatus. The smi1skrta word go indicates movement, and thus the terms light-rays, cow, senses are known as "go," because they arc all connected with movement. The m11a(lkaraiw is the scat of the senses and sets them in motion; it is the dynamic apparatus of the spirit par excellence. Hence it is said to be the sphere of gocarl. Dikcarl is literally the fokti that moves in dik or space. The outer senses have to do with the consciousness of space. Hence the outer senses are said to be the sphere of dikcarl. The word b/111 in b/ir4carl means "existence" (world). Hence existent objects arc the sphere of b/iticarl 5akti. The empirical individual cxperient, his psycho-physical powers, and his objects of experience have all been described here as expressions of various fokti-cakras.

14. Priiua, aptfoa, sa111ii11a foktis. There arc five prauas-priiua, apa1ia, sa111ii11a, 11dii1w , and 11ya11a. These arc, however, 11ay11s or vital airs. Priiuas arc the vayus that carry out the functions of vegetative life. They are distinct from the body. Like vitalism, Indian philosophy maintains that life is something different from mere matter. Life is maintained by various prarws. Breath is the most palpable and concrete expression of priiua. The five prauas are divided according to various functions: Roughly, priiua is the vital 11ay11 that goes out, apii11a is the vital 11iiy11 that goes in downward toward the anus. Sa111a11a is the vital 11iiy11 that is said to be located on the interior of the body. It helps in assimilation, etc., hence it is known as sa111ana. Vyii11a means "going in all directions . " It is everywhere in the body. Udii11a means "going upward." Herc the word fokti has been used,

not 11ay11. The various viiy11s arc the functions of the various foktis of the same name. By means of pra1w, apiina, and sm11a11a foktis, one becomes a bound soul (pa§u); by means of 11da11a and vya11a foktis, one is freed; one becomes a pati.

1 5. Ti1rya literally means the fourth (sec fn. 1 39). Nonnally man's waking consciousness functions only in three states: walking (j��rat , )

E11d Note 1 6 107 dreaming (svapna,) and drcamJess sleep (s11�11pti.) When 11da11a §akri becomes active in the 111adlzya-dlza111a or Sll$ll11111a1 one develops the consciousness of t11rya or the fourth state, in which one has unity-consciousness and the sense of difference disappears. This consciousness is full of bliss.

In the waking condition, the body, proua, 111a11as, and senses arc active. In the dreaming condition, only proua and 111a11as are active. In the state of deep sleep, even the 111a1zas stops functioning, and 01111a11 or pure con­sciousness is in association with mere void. In the t11rya or fourth state, the at111a11 is detached from these limitations and remains pure consciousness and bliss (cido11m1daglza11a). Our waking, dream, and deep sleep states are exclusive of each other; when we are in one state, we arc not aware of the other two states. But 111rya is i11tegral a111are11ess-it is always aware or conscious of all the three states; it is not cut off from any of them. When t11rya awareness is established, the habit of 111a11as-of knowing things in parts or fragments, of departmentalized awareness-is reduced. Tr1rya is a consciousness that is aware of all the three states: walking, dream, and deep sleep. It is not under the influence of 111aya, which brings about a sense of difference. Though piercing all the three states, the t11rya is unaffected by them, for it is completely free from any impressions of subject-object duality, being pure consciousness and bliss. See Yogaraja's commentary on Verse 35 of the Para111ortliasora:

Tr1rlym11 grahya-grohaka-k$oblia-pralayasmi1skora-pariksayot Jiiii11agha-1iaprakii-5a1w11da111iirti; A tab tada11tabstlia111api riibhyo '11asthii-bhyab ci11111ayatayo sm1111ttlruat11ol "parmi1" a11ya1-iti. (p. 80)

16. Madhya. From the point of view of Sarnbhu or Siva, 111adlzya is the universal consciousness that is the irmcrmost or central reality of all

�xistence; it is the pure I-consciousness of Siva. From the point of view of Sakti, it is jiio11a-krlyo-the spiritual urge that expresses itself in knowlcgc and action. From the point of view of au11 or the individual, it is the 111adhya-11odl that lies between i# and pi1igalo 11o(ils. The word 110(11 is derived from the root 11a(i (blzrmif)-to fall, drop. That through which something drops or flows is 110(11. The 11ii(ils arc subtle channels of prouic energy. Madhya or 11iadhya1110 11ii(il is so called because it is centrally situated. It is also called Sll$1111111ii. The derivation of the word S11$11111110 is somewhat uncertain. According to Sabdakalpadruma, s11 $11 ityai1yaktasbda111 11111iiyarl­that which repeats the indistinct sound s11 $11 may be its derivation.

511$11111110 is situated on the interior of the ccrcbro-spinal axis or Mcru­da1J<;la. It extends from the Mtiladhara to the Sahasriira. Within the "fiery red" Tamasika, Sw;umna is the lustrous Rajasika Vajra or Vajrir.11 Na<:li; within the Vajri1;i is the pale Siittvika Citra or Citri1)i. The incerior of the Citri1)i is called Brahma-nac;lT. Su�umna is said to be fire-like (1d111is11arripa); Vajri1Ji is said to be sun-like (sriryas11ariipd); Citrit;i is said to be moon-like (candras11ariipii). The opening at the end of the Citriul 11odl is called Brahmadvara. It is through this that Ku1Jc;lalinT rises.

,

108 End Nc>1es 1 7- 1 8 Ic;ia and Pi11gala 11adl arc outside S1t$1111111a and run parallel over ic. !(la is

on the lcfc and Pi1igala on the righc. They ar� curved like a bow. These three (Ic;ia, Pi1igala, and Su�umna) join at the Aji'la cakra, which is known as Trivcnl or the confluence of the three.

So�c have taken 11adls and rnkras co mean nerve and ganglia. They arc not physical constituents. They arc conscicucnts of the prau1w1ya-kofo, the vital sheath in the siik$111a forlra (the subcle body). Their impact in the physical body is felt through the nerves and the ganglia. The cnkras arc the seats of fokti.

17. Ullllli-vi$a. Valllli refers to adliab-k11udali11I and 11i$a to iird/111a-k11u­dali11I. The cncrance into the adhab-k11!1dali11I is sarikocn or J1alllli; rising into iirdlzva-k11udali11I is 11ikasa or 11ifo. Uilmi is symbolic of priiua 11ay11 and 11i$a of apa11a 11ay11. When praua enters the $11$1111111<1 and goes down into adhab­k11udali11I or 111iilarlhara, then chis condition is known as 11a/111i. Entering into the ful l portion of the rooc and half of the middle of adlia!1-k11udali11I is known as 11almi or sarikoca. Ullllli is derived from the root 11ah-to carry. Since praua is carried down to the 111iiladhara in this state, it is called 11a/111i. In Sanskrit, 11alllli means "fire." In this sense also, the root meaning of Mh (to carry) is implied. Fire is called 11a/111i because it carries the oblations to the rlevas (gods). The a11efo '· or entering into the remaining half of the 111adhya, or middle and full portion of the a.11rn or tip of the adhab-k11udali11I right up to the lowest spot of iird/1 11(1-k11udali11I, is known as 11i$a.

The word vi$a does not mean poison here. It is derived from the root 11i$, "to pervade." lli$a , therefore, refers to prasara or 11ikasa. Poison i� also called 11i$a because it pervades the whole body.

What is meant to be conveyed is that when the praua and apa11a enter the S11$ll11111a, the citta or individual consciousness should be stopped or suspended between the valllli and vi$a; in other words, between the adlia!1-k11udali11I and the iird/1 11a-k1111dali11I.

Vay11p1ln.1a (full of vay11) means that the citta should be restrained in such a way that 11ay11 may pass out neither through the nostrils nor through the male organ and the anus. Ci11a and 11ay11 arc interconnected. Restraint of one brings about restraint of the other.

18. Develop111e111 ef Madhya. Perfection is accomplished by the dc­vclopmcnc of "madhya," which, in the case of au11 or the individual jlva, means the dcvclopmcnc of praua-foktl in the Sll$1111111a. One way to develop 111adhya is through the sarikoca and 11ikasa of the fokti. The literal translation of sarikoca and vikasa hardly do justice to the yogic practice indicated by these. Sarikoca connotes the following discipline: Even while the mind is going forth towards external objects through the senses, even while the senses arc actively functioning in grasping form, color, sound, smell, etc., attention is 111itlzdra11111 from them and 111mrd to11 1ards the inner reality, which is the source and background of all activity.

Vikasa means co11cei11ra1io11 on the inner reality even while the sense organs arc quite open, as in the practice of /Jliairavl 11111dra. Sarikoca implies 111ithdra111al qf a11e111io11 from external objects; J 1ikasa implies co11ce111ra1io11 qf

E11d Notes 19-20 109 atte11tio11 011 tlie i1111er co11scio11S11ess a11d 1101 allorvi11g it to .�o 0111 at all, even when the eyes, cars, etc., arc open to their respective objects. It means remaining steady within, like a golden pillar, even while the senses are directed towards their objects.

Smikoca and vikiisa have to be further developed by the technique of prnsarn-vi.frii11ti, at the level of 1ird/111n-k11u(iali11I. Pmsam is, here, practically synonymous with vikiisa and vi.frii11ti with smikoca . The yogin develops the priiun-fokti in the Sll$t111111ii and, by restraining it between the eye-brows, he attains to 1irdhvn-k11udnli111 1evel. Here he practices prasnravi.frii11ti.

This practice of smikoca and vikiisa has to be developed in adlrnb­k11u(inli11I also. Entering completely into the root and half of the middle of ndlrn/1-k11udnli11I is known as smikoca or va/111i, and entering into the remain­ing half and wholly into the tip of the ndlrnb-k11udali11I, right up to the position where the 1irdhvn-k1q1(iali11I ends, is known as vikiisn, 11i$n, or 11111111/n11n sn111iidhi .

1 9 . Sa111iive5a. For the meaning of sa111iivefo, sec Abhinavagupta:

i>li<\!li!l'<tlf4d�H4 f4a:aqf"1+i\N1'11ct I (', '

q<ass:qa1 !l_i+=1il<l'illl'6<dl�: 1 1

-T1111trtilokn I, 173

Avefo or Samiive§n means the merging and identity of the helpless, limited self with the supreme Siva, who is at one with the primal Sakti. Sn111iivefo means subordinating one's limited nature and acquiring the nature of the Supreme.

20. Jngadii11m1da is a technical word of this system and means the bliss of the Self appearing as the universe. The universe in this system is not a fall from the bliss of the Divine; it is rather the bliss of the Divine made visible. Compare the following verses of Abhinavagupta:

ll<Mi@ij�f.a H+il+ia•(�+i" I I c. c. ·�\l ' lfITTfur 'Sfl<t"'li�l"'li if � 'tiTfir �: I

"'

m \if�IC:l"'l'G+if+i'Ri 11i'f€'f"fct l'1 I ,,. '

-Tm11rtl/okn, v. 50-51 That in which there is no division or limitation, for it Rashes forth all round; in which rhe consciousness is intact-in which consciousness alone expresses itself, whether as knower, means of knowledge, or as known; that which increases and expands by the nectar of divine joy, of absolute sovereignty in which there is no need for imagination or meditation. Sambhu told me that that was j115111dn111111d11 .

The commentator says:

1 10 E11d Notes 2 1-23 That is jagadtim111da where the universe appears as a visible form of thc bliss of the Self. Sambhu. refrrred to in the above verse, was thc chicf gum of Abhinavagupta in the Trika system.

2 1 . No11-Miiyaya Words. According to Tantra, there is a correspon­dence between the parii-fokti, the ultimate divine creative power which brings about the sum total of all objects, and the parii11iik which is the ultimate divine word, the source of the sum total of words. 13y means of mantras, which consist of words or letters, one can establish contact with the various foktis. Every word is a 11iicaka or indicator, and every object is 11acya or the indicated. The 11iicya or object is nothing but the intent of the divine word made visible.

The divine words or letters arc, however, a111iiylya-out of the scope of 111ayii. Words arc of two kinds: 111iiyiya (pertaining to 111iiyii) and a111iiylya (not pertaining to 111iiya). Miiylya words arc those upon which meaning is imposed by convention; they arc 11ikalpas or fancied constructions. A111aylya words arc 11in1ikalpaka, this whose meaning is just the real, not dependant on fancy imposition or convention; they arc ci11111aya.

22. Tire 111ord pratyiilrara has been used here in the technical sense of Sanskrit grammar, which means "the comprehension of several letters or affixes into one syllabic, effected by combining the first letter of a sl"1tra with its final indicatory letter. " Thus the pratyahiira ";ic" means a, i. u, r. ) ,

c, o, for it combines the first letter "a" ;ind the final indicatory letter "c" of the following sutras-

-�' �' �7;l")s: ' t:tm.:r. ' .... ' ....

So here the pratyiilrara of "a," the first letter, and "ha." the final letter. would be "aha," which suggests "aham," meaning " I " or Self "Aha" includes all the letters of the Sanskrit language, and since each letter is indicative of an object, "aha" suggests the sum total of all objects-the universe. The entire universe lies in the highest Reality, or Mahesvara. in an undifferentiated state.

23. Bi11d11 means a drop, a dot. In the calm of the highest H.eality (a11111tara), there a rises a metaphysical point of stress. This is known as /ii11d11. In this the universe to be lies gathered up into a point. The bi11d11 is known as .f!ha11lbhiitii fokti-the creative forces compressed inro a point. It is as yet undifferentiated into objects. l t is the cidg/11111a or massive con­sciousness in which lie, potentially in an undifferentiated mass. all the worlds and beings to be manifested. Therefore, the text says that "a" and "ha" joined into "aha," and thus together summing up the entire manifesta­tion, lie undifferentiated inro a point in the highest Reality. A point is indicative of non-differentiation. From the point of view of language. the

bi11d11 in Sanskrit is indicated by an11s11iirn-rhe nasal sound marked by ,1 clot on a letter. Bi11d11 is thus the a1111s11iira, and this completes "aha" into "aham"

(�)-This a1111s11iira, after having joined " a " and "ha" in oneness, shows that

all manifestation-though appearing emanated and different-is actually

E11d ote 23 I I I

residing in Siva, and is not different from him. "A .. represents Siva; "ha" represents Sakti; the a1111s111'ira represents the fact that though Siva is man­ifested right up to the earth through Sakti, he is not divided thereby; he rem a ins undivided (a 11ib/1asa-11cda11ift11iaka-bi11d11-riiparayli).

GLOSSARY OF TECHNICAL TERMS

A symbol of Siva. Abhasa11a appearance; esoteric meaning is S/'$li or emanation. Adhab-h11·1dali11I the field of Km:i<;lalinl from Lambika to one-three-

fourths of its folds in the muladhara. Adho-vaktm Me<;lhra-Kanda, situated at the root of the rectum. Adikoti the first edge or point; the heart from which the measure of

breath is determined. Ahaii1-bhiiva I-feeling; I-consciousness. Aha111a "!"-consciousness; I-ness. Akh yiiti ignorance. Ak11/a Siva. Alaii1griisa bring ing experienced object completcl� to san:encss

with the consciousness of the Self, when no 1mpress1on of sa1i1sara as separate from consciousness is allowed co remain .

Amaylya beyond che scope of Maya; A111iiyiya Sabdas are the words whose meaning docs not depend on convention or supposition; the word and the object are one.

A11acka-lit. , sounding the consonants without the vowels; esoteric meaning is to concentrate on any mantra back to its unuttered source.

A11a11da bliss, the nature of Sak ti. A11a11tabhatfaraka che presiding deity of the Mantra experiencs. A11iifrita-Siva the state of Siva in which there is no objective con-

- tent yet, in which the universe is negated from Him . Aua�a Mala mala pertaining to at)u, i .e. the innate ignorance of the

jlva; primary limiting condition which reduces universal con-

I I 3

I 1 4 Glossary

sciousness to a j"iva, depriving consciousness of Sakti and Sakti of consciousness, thus bringing about a sense of imperfection.

A111akofi the last edge or point; it is dvadasii111a a measure of twelve fingers.

A11tam111kl1ibl1iiva introversion of consciousness. A11ugralia grace. A11uttara the Highest, the Supreme, the Absolute. Apii11a the vital viiy11 that goes in downwards towards the anus. Apara lower or lowest. Apavarga liberation. Arhata Jaina. Artha object; end; sense-object; meaning; notion; aim. Asal non-being. Asyii11atii shrunken, dried up state; congealment; solidification. At11wsatkr assimilate to the Sel( At1na-vi5rii11ti resting in the Sel( Avyakta unmanifest.

Ba'1imn1khatii extroversion of consciousness. Bahin11ukhibhiiva externalization; extroverion. Bai11davl Ka/ii Bai11davl-pertaining to l3indu or the KnO\yer;

Ka./ii-will-power. Bai11da11i Ka/ii is that freedom of Para ma Siva by which the knower always remains the knower and is never reduced to the known.

Bala Cid-bala , power of the true Self or Universal Consciousness. Ba11dlia bondage; yogic practice in which certain organs of the

body are contracted and locked. Bliairava Parama Siva; the Highest Reality. This is an anacrostic

word, "bha" indicating bliaraua, maintenance of the world; "ra," ravaua or withdrawal of the world; and "va" 11a111a11a , or proj­ection of the world.

Bhii11a existence-both internal and external; object. Blioga experience, sometimes used in the narrow sense of enjoy­

ment. Bhokrii experient. Blnlcarl subspecies of Vamesvari, connected with the bliii11as or

existent objects. Bini means existence; hence existent objects are the sphere of /1/11icari.

B/n:i111 ikii role. B/111va11a becoming; place of existence; world; place of being,

abode.

Glossary 1 1 5 Bfjii11asthiipa11a setting of the seed; esoteric meaning, vi/aya-con­

cealment of true nature. Bi11du written also as Vindu, a point; � .metaphysical point;

gl1a11lbhutii 5akti, the compact mass of Sakti gathered into an undifferentiated point ready to create; also parab pra111iitii the highest Self or Consciousness; the a1111svam or nasal sound indi­cated by a dot on a letter indicating the fact that Siva, in spite of the manifestation of the universe, is undivided.

Brah11ia11ii(il su$umna or the central prar:llc nat;li. Brahmara11dhra the sahasrara cakra. Brahmaviida in this system, Siir1kara Vedanta. Buddhi Sometimes the higher mind; the super-personal mind; the

ascertaining intelligence, intuitive aspect of consciousness by which the essential Self awakens to truth.

Camatkiira bliss of the pure I-consciousness; delight of artistic ex­perience.

Carama�alii the highest phase of manifestation known as Santyatlta or Santatltakala.

Ciirviika the materialist. Ciirviika Dar5a11a materialistic philosophy. Ceta11a self; Paramasiva; soul, conscious individual. Cetya knowable; object of consciousness. Cheda cessation of prar:ia and apana by the sounding of a11acka

sounds. Cidiinanda l it . , consciousness and bliss, the nature of ultimate real­

ity; the bliss of universal cor1sciousness. Ci11ta thought; idea. Cit the Absolute; foundational consciousness; the unchanging

principle of all changes. Citi the consciousness-power of the Absolute that brings about the

world-process. Citi-Cakra Sarhvit-cakra; the senses. Cit ta the individual mind, the limitation of Citi or Universal Con­

sciousness manifested in the individual mind, consisting mainly o f Sattva, the mind of the Maya-pramata.

Darfona seeing; system of philosophy. Defo space. Dikcarl subspecies of Vamdvari, connected with the balii�karm.w or

outer senses. Dik means "space. " Outer senses have to do with space; hence they are the sphere of dikcari.

I I 6 Glossary

Gocarl subspecies of Vamesvari, connected with the anta/.1kara1Ja of the experient. Go means "sense;" antabkaraiw is the seat of the senses; hence gocarl is connected with antabkarni:ia.

Grahaka knower; subject. Grahya known; object.

Ha symbol of Sakti. Hathapaka persistent process of assimilating experience to the con-

sciousness of the experient. Hetu cause. Hetumat effect. Hrdaya heart; central consciousness (in yoga).

Iccha Will, the Sakti of Sadasiva. Idanta "This"-consciousness. J§varabha.ttaraka the presiding deity of the Mantresvaras residing in

ISvaratattva. J§vara-Tattva the fourth tattva of the system, counting from Siva.

In this tattva, the consciousness of "I" and "This" is equally prominent. The c:_onsciousness of Sada-Siva is "I am this." The consciousness of ISvara is "This am I . " J1iana is predominant in this tattva.

Jagadananda the bliss of the Self or the Divine appearing as the universe; the bliss of the Divine made visible.

Jagat the world process. Jagrat the waking condition. ]Iva the individual; the individual soul; the empirical sel( jlvanmukti liberation while one is alive. jiiana knowledge, the Sakti oflsvara.

Kala limited agency; creativity; phase of manifestation; part letter or word (in ha-kalaparyantam).

Kala time; Skti or power that determines succession. Kalagni the lowest bhuvana or plane of existence in Nivrtti Kala. Kaiicuka covering. Karai:ia cause. Karai:ie§varyab Khecharl, Gocar1, Dikcar1, and Bhucarl cakra. Karmamala ma/a due to vasanas or impressions left behind on the

mind due to karma or action. Karya effect. Khecarl subspecies of Vame5vari Sakti, connected with the pra111ata,

Glossary 1 1 7 the empirical self Khecari is one that moves in "kha" or "iika§a, " symbol of consciousness.

Khyati jiiana; knowledge; wisdom. Kriya action, the Sakti of Suddha-vidya. Kula Sakti. K11/a1n11aya the Sakta system or doctrine.

Madhya the central Consciousness-Samvit; the pure I-con­sciousness; the su!?umna, or central praQ.ic nac;ll.

Madhyadhama Su�umna, the central nac;ll in the pra1Jamaya-ko§a, also known as brah111a11Qdl.

Madhyama Sabda in its subtle form as existing in the mind or anta/Jkamua prior to its gross manifestation.

Miidhyamika follower of the Madhyamaka system of Buddhist philosophy.

Madliyaskti Samvit-Sakti, the central Consciousness-power. Mahamantra the great mantra, i .e. of pure consciousness. Maliartha the greatest end; the highest value; the pure I-con-

sciousness; the km111a discipline. Mahe5vara the highest lord, Parama-Siva; the Absolute. Mii!tesvarya the power of Mahesvara. Mala dross; ignorance which hampers the free expression of the

spirit. Ma11tre5vara the experient who has realized lsvara tattva. Mantra the experient who has realized the Suddha vidya-tattva;

sacred words or formula to be reflected upon and chanted. Mantra-Mahe5vara the experient who has realized Sada-Siva tattva. Mafia from 111a, "to measure;" the limiting principle of the Divine;

a tattva below Suddha vidya, the principle of veiling the Infinite and projecting the finite; t�e source of the five kaiicukas; the finitizing power of Parama Siva.

Mayapramatii the empirical self, governed by Maya. Ma)iiya Mala ma/a due to Maya, which gives to the soul its gross

and subtle body, and brings about sense of difference. Meya {prameya) object. Ml111ii1i1saka the follower of the Mlmamsa system of philosophy. Mok�a liberation. Mudra mud Goy), ra (to give). It is called 1 1n1drii because it gives the

bliss of spiritual consciousness, or because it seals up (1nudrauiit) the universe into the being of the turlya consciousness; also, yogic control of certain organs that help in concentration.

I I 8 Glossary

Mudra-Krama or Kramamudra the condition in which the mind, by force of samavesa, swings alternately between the internal (Self or Siva) and the external (the world that now appears as the form of Siva).

Mukti liberation.

Naiyayika the follower of Nyaya philosophy; logician; dialectician. Nibhalana perception; mental practice. Ni mesa lit., closing of the eye; dissolution of the world. Nimllana-Samadhi the inward meditative condition in which the

individual consciousness gets absorbed into the Universal Con­sciousness.

Nityatva eternity. Niyati limitation of cause-effect relation; spatial limitation.

Pan.cakrtya the five-fold act of m!i, sthiti, saii1hara, vilaya and anugrnha or the five-fold act of abhasana, rakti, vimar5a11a, bijavasthapana, and vilapana.

Pifficaratra the philosophy of Vai$1:iavism; the follower of such phi-losophy.

Parlcaratrika followers of the Pailcaratra system. Para highest. Paramar§a seizing mentally; experience; comprehension; re­

membrance. Parama Siva the Highest Reality; the Absolute. Parapara intermediate stage; both identical and different; unity in

diversity. Para-Pramata the highest Experient; Parama-Siva. Para-Sakti highest Sakti of the Divine; Ci ti. Paravak the unmanifest Sakti or vibratory movement of the Di-

vine; Logos; cosmic ideation. Paricchi11na limited. Pariua111a transformation. Para111artha highest reality; essential truth; the highest goal. Pti§a bondage. Pasu one who is bound; the individual soul. Pasyantl �he divine view of the universe in undifferentiated form;

V ak Sak ti going forth as "seeing," manifesting, ready to create, in which there is no differentiation between 1Jacya (object) and 1Jacaka (word).

Pati lord; Siva.

Glossary I 1 9 Patida§a the status of the highest experient; the state of liberation. Prakas§a lit., light; the principle of Self-revelation; consciousness;

the principle by which everything else is known. Prakrti the source of objectivity from Buddhi down to earth. Pralayakala or Pralayakevali11 resting in Maya tattva, not cognizant

of anything. Pramaua-means of knowing; proof Pramata the knower, the subject, the experient. Prameya object of knowledge; known; object. Priiua generic name for the vital Sakti; specifically it is the vital

viiyu in expiration; vital energy; life energy. Priiuayiirna breath-control. Prasara lit . , expansion, n.:ianifestation of Siva m the form of the

universe through His Sakti. Pmth to expand; unfold; appear; shine. Pratlui the mode of appearance; the way. Pratyabh ijiia recogmuon. Pratyahiira comprehension of several letters or affixes int� 0�1e

syllable effected by combining the first letter of a sutra with its final indicatory letter. In yoga, withdrawal of the senses from their objects.

Pritliivl the earth tattva. Pilr!Jii/iantii the perfect I-consciousness; non-relational I-con­

sciousness. Pilruatva perfection. Purya$faka lit . , "the city of the group of eight;" the five ta11111atras,

buddhi, ahmi1kiira, and 111a11as; the s1lk�/llafarlm consisting of the above eight.

Riiga the katiwkas of Maya responsible for limitation by desire. Rajas the principle of motion, activity and disharmony-a constit-

uent of Praki;ti. Rakti relish; enjoyment; esoteric meaning is stliiti, maintenance. Sabda word. Sabda-Bralia11ia Ultimate reality in the form of vibration, of which

the human word is a gross representation. In this state, thought and word are one.

Sadiisiva the third tattva, counting from Siva. At this stage, the "I" experience is more prominent than the "this" experience. This tattva ·is also known as Sadakhya, inasmuch as sat or being is posited at this stage. lccha or Will is predominant in this tattva.

1 20 Glossary

Sahaja natural (from the point of view of the Universal Con­sciousness).

Saka/a All the jivas, from gods down to the mineral, who rest in Maya tattva. They have no knowlege of the real Self and their consciousness is only that of diversity.

Sakti-pata descent of the divine Sakti; grace. Sakti-prasara Sakti-vikasa; emergence from samadhi and retaining

that experience. Sakti-Sankoca withdrawal of attention from sense-activity and

turning it towards the inner reality. Sakti- Vikasa concentration of attention on the inner consciousness

even when the senses are open to their respective objects. Sakti- Vifranti Merging back into samadhi and resting in that con­

dition. Sa111adhi collectedness of mind; mental absorption. Samana the vital Vayu that helps in assimilation of food, etc. and

brings about equilibrium between pral)a and apana. Samapatti Sometimes a synonym of samadhi; consummation, at-

tainment of psychic at-one-ment. Samarasa one having the same feeling or consciousness. Samarasya identity of consciousness; unison of Siva and Sakti. Samave.fo being possessed by the divine; absorption of the individ-

ual consciousness in the divine. Sa1i1hara withdrawal; reabsorption. Samsara transmigratory existence; world process. Saii1sarin a transmigratory being. Saii1srti transmigratory existence; the world process. Saii1vit consciousness; supreme consciousness. Samvit-Devata from the macrocosmic point of view; samvitdevatas

are khecari, gocarl, dikcari, and bhucari. From the microcosmic point of view, this consists of the internal and external senses.

Sa1,ikhya the system of philosophy that believes in two fundamen­tal realities, such as Puru$a and Prak1; ti; the follower of such a system.

Sankoca contraction; limitation. Sarvajnatva omniscience. Sarvakartrtva omnipotence. Sasana Sastra; philosophical text. Sa�tha-vaktra lit, the sixth organ; me<fhra-kanda, near the root of the

rectum, Sat existence which is consciousness.

Glossary I 2 1 Sattva the principle of being, light and harmony-a constituent of

Prakrti. Sa11gata follower of Buddha. Siva the name of the divine in general; good. Si1Ja-tattva the first of the thirty-six tattvas. Main characteristic is

cit. Sr$.ti letting go; emanation; manifestation. Sthiti maintenance. Suddha-vidya (som,etimes abbreviated as vidya) the fifth tattva,

counting from Siva. In this tattva, the consciousness of both "I" and "This" is equally prominent. Though the universe is seen differently, identity runs through it as a thread. There is identity in diversity at this stage. Kriya is predominant in this tattva. The

, consciousness of this stage is "I am I and also this." Suddluidhvii the pure path; �xtran;iundane existen�e; mainfesta,tion

of the first five tattvas: Siva, Sakti, Sadasiva, ISvara, and Sud­dha-vidya.

�i"i11ya void; the state in which no object is experienced. Sil11ya-pramata having the experience of only void; pralayaka/a. Su$upti the condition of dreamless sleep. Svapna the dream condition. S1JanJpiipatti attaining one's real nature or true Self Svatantra of absolute will; of unimpeded will. Sviita11trya the absolute Will of the Supreme. Svat111asiitkr to assimilate to oneself; to integrate to oneself Sveccha Siva's or Sakti's own will, synonymous with svata11trya. SvanJpa one's own form; real nature; essence.

Tamas the principle of inertia, and delusion-a constituent of Prakrti.

Tantrika follower of Tantra; pertaining to Tantra. Tanuta becoming gradually less; reduction; a state of subtleness. Tarka-Sastra logic and dialectics. Tattva thatness; the very being of a thing; principle. Trika the system or philosophy of the triad: ( 1) Siva, (2) Sakti, and

(3) Nara-the bound soul. Or ( 1 ) para-the highest, having to do with identity; (2) parapara-identity in difference, and (3) a para-difference and sense of difference.

Turi ya the fourth state of consciousness, beyond the state of wak­ing, dreaming and deep sleep, which strings together all the states; integral awareness; the metaphysical Self as distinct from

1 2 2 Glossary

the psychological or empirical self; the Saks"i or witnessing Consciousness.

Turya lit., the fourth, same as above. Turyatlta the state of consciousness transcending the Turiya state;

the state in which the distinctions of the three states are annulled; that pure blissful consciousness in which there is no sense of difference, in which the entire universe appears as the Sel£

Udana the vital Vayu that goes upward; the Sakti that moves up in the SU$umna at spiritual awakening.

Udllanwntl lit. , vomiting; externalizing; manifesting. Unm,e$a lit. , opening of the eye; the start of the world process; in

Saiva yoga, the unfolding of the the spiritual consciousness, which comes about by concentrating on the inner consciousness that is the background of ideations or rise of ideas.

Unmllana unfolding; manifestation. Unmi{ana Samadhi that state of the mind in which, even when the

eyes are open� the external world appears as Universal Con­sciousness or Siva.

Upadana material cause. Upadhi limiting adjunct or condition. Urdhva-Ku11dalinl the risen up kui:ic;lalinl when the prat)a and apana

enter the Su$umna.

Vacaka word or indicator. Vacya object or the indicated; referent. Vaha the pra1)a flowing in the ic;la nac;ll on the left and apana

flowing in the pingala nae;!! on the right are together known as Vaha (lit. , flow).

Vahni a technical word of Saiva-Yoga, meaning "entering com­pletely" into the root and half of the middle of adhab kuudali11I (from the root vah, to carry).

Vaikharl Sakti as gross physical word. Vai$fla1Ja the follower of Vi$1JU; follower of Vai$Qava philosophy. vame.S1Jarl the divine Sakti that emits (1Jam, "to emit") or sends

forth the universe out of the Absolute, and produces the reverse (vama) consciousness of difference (whereas there is non-dif­ference in the divine).

Vibhilti splendor; power. Vidya limited knowledge. Vigraha individual form or shape; body. Vigrahl the embodied.

Glossary 1 23 Vijiiiiniikala the experient below Suddha Vidya but above Maya;

has pure awareness but no agency. He is free of karma and miiylyamala but not yet free of aravamala.

Vikalpa difference of perception; diversity; distinction; option; an idea as different from other ideas; ideation; fancy; imagination.

Vikalpa-k$aya the dissolution of all vikalpas. Vikalpanam the differentiation-making activity of the mind. Vikasa unfoldment; development. Viliipana dissolution; esoteric meaning is anugraha-grace. Vilaya concealment. Vimarfa lit . , experience; technically, the Self-consciousness of the

Supreme, full ofjfiana and kriya, which brings about the world­process.

Vimarsana intuitive awareness; esoteric meaning is saii1hara, absorp­tion.

Vi$a a technical word of Saiva Yoga, meaning "entering into the remaining half and wholly into the top of adhab-ku11dalinl, right up to the position where 1lrdliva-kuudalinl ends (from the root vi$, to pervade).

Vifva the universe; the all. Vifvarnaya immanent. Vifvatmaka immanent. Vifvottlrna transcendent. Vyiimohitata delusion. Vyiina the vital Vayu that is everywhere or the pervasive pra1;a. Vyiina the vital Vayu that is everywhere or the all-pervasive pral)a. Vyapakatva all-pervasiveness. V)1utthana lit., "rising;" coming to normal consciousness after con­

templation.

SANSKRIT INDEX

Abhasana 68 Abhava 60 Abhihitaprayam 52 �bhinavagupta 95 Acchadita 50 Adhah kundalini 85 �dho. vaktr� 81 Agamas 54, 61, 74 Ahanta 50 Aisvarya-5akti 73 Ajac;la-pramatr-siddhi 92 Ajiiana 73 Akhyaci 54, 59 Akhyatimaya 53 Akula 92 Alarhgrasa 68 Anacka 85 Ananda 59, 90 Anantabhanaraka 51 �nasrita-siva 53, 56 �l).ava-mala 64 Anavopaya 73 Antab-karal).a 72 AntalJ-svarlipaya 89 A1Ju 59, 64 Anugraha 66 Anugrahitrta 67 �nurupa 50 Arhatas 61 Avesa 48 Apana 73, 85 Aparijnane 69 �sphu�a 50 Asyanatarupa 53 Atharvaupanisads 83 Atma 58, 6 1 , 62, 63

Atman 65 Avacchinna 73 Avcsa 88 Avikalpa 70, 7 1 , 82 Avyakta 61

Baindavi Kala 47 Bala 78 Bandha 82 Bhagavan visvasarirab 53 Bhairava 54, 93 Bhairava-mudra 7 1 , 84 Bhavana 87 Bhavas 53 Bheda 50 Bheda-abhomana 72 Bhcda-niscaya 72 Bheda-vikalpana 72 Bhoga 47 Bhucari 72, 73 Bhumika 63 Bhuvanas 53 Bindu 92 Brahma 77 Brahman 48, 49, 81 Brahma-nadi 81 Brahmarandhra 81 Brahmavadins 60, 65 Brahm! 70 Buddhi 60, 6 1 , 63, 72, 80, 93

Caitanyam 58 Cakra 90, 94 Camakara 68 Camatkara 72, 90, 91 Carvakas 60

1 24

Sa11skrit llldex 1 25 Cctana 55, 56, 75 Cctya 55 Cheda 85 Cidaikya-akhyatimaya 53 Cideva bhagavat'i 46 Cid-gagana-carl 72 Cidvat slitra 74 Cit 46, 48, 54, 56, 58, 59, 76, 79, 80,

8 1 , 82, 88, 90, 94 Citi 45, 46, 48, 49, 52, 55, 56, 58, 75,

76, 77, 78, 89 Citicakra 94 Citi-skti 7 1 , 76, 89, 93, 94 Citta 55, 56, 57, 58, 75, 82, 85 Citcam 58

Dakarika 92 Damodara 72 Darsana 63 Dikcari 72, 73 Dravanat 89 Dvada§anta 86

Eka-sadbhava 91 Ekatra 94

Gocari 72, 73 Grahaka 50, 52 Grahya 50, 52 Gui:ias 6 1 Guru 69

Harhap5ka 68 Hetu 46, 4 7, 48 Hrdaya 86

Iccha 59 Idanta 50 !ndra 77 !Sa 56 !svaradvaya 65 !Svara-pratyabhijna 43, 57, 66, 71, - 83, 93, 95 !Svara tattva 50 lei Sivam 9 1 Ityamnatah 67

jagadananda 9 1 Jagat 46 Jiva 54, 55, 56, 64 Jivas 8 1 , 93 Jivanmukci 79

Jnana 56, 57, 59 Jnanagarbha 83, 84

Kak�yastotra 84 Kala 59, 64, 65, 72, 90 Kala 59, 65 Kiilagni 90 Kalas 73 Kallara 84 Kallariiciirya 94 Ka11cukas 64 Karma 59 Karma-mala 64 Kartrtii 5 1 Karhavalli 83 Khecari 72, 73 Ko�i i'82 Krama 89

,,

Kramii mudrii 88, 89, 90 Krama-mudraya 89 Kramaslitras 78, 88 Kriya 56, 57, 59 Krcyas 65 K�emariija 42, 95 Kula 62

Madhya 80, 8 1 , 82, 87 Madhyama 70 Madhyama-nac;li 80, 8 1 Madhya sakti 84 Madhyadhama 73 Madhyamikas 60 Maharchadmya 67 Mahesata 71 Mala 59, 64 Manas 72, 87, 93 Mantramahe5vara 50, 52 Mantras 5 1 , 69, 78, 90, 92 Mantresvara 50 Maya 46, 5 1 , 56, 57, 59, 63, 76, 80 Maya-pramatr 57, 58 Mayii-pramata 76 Miiya-pramatul) 70 Maya-Sakti 54, 93 Mayiya-mala 64 Matra 77 Meohrakanda 85 Mima1i1sa 60 Mok�a 47, 63 Muda 89 Mudra 82, 89 Mudra-krama 88

1 26 Sa11skrit Index

Mudrayati 89 Mukti 58

Na<;lis 80, 85 Nana 50 Netra Tantra 63 Nibhalana 86 Nilinaksah 86 Nimila�a�samadhi 88 Nimilana samavesa 94 Nityodita 89 Niyati 59, 65 Nyaya 60

Pala5a 81 Paiica 59 Paiicaknya 81 Pai1.caratras 60, 61 Para 70 Parabhanarika-rupa 90 Paramasiva 52 Para-para 50 Paricita 51 Parijiiana 73 Pasyanti 61 , 70 Pafo 56, 57, 70, 71 , 73, 8 1 , 86 Pati 71 , 74 Prakasa 52, 56, 90, 91 Prakasabhedena 52 Prakasamanataya sphurati 52 Praka5a-paramar5a-pradhanatvc 56 Prakrti 46, 60 Pralayakalas 5 1 , 5 1 Pralayakcvalins 51 Pramal)a 47, 48 Pramata 48, 9 1 Pramati; 56 Prarnatars 50 Pramataras 53 Prarnatr 47 Prameya 47, 5 1 , 91 Pral)a 48, 58, 59, 60, 66, 73, 74, 78,

79, 80, 84, 85, 86, 92, 95 Pral)a-5akti 80, 8 1 , 85 Pral)as 70 PraQayama 82 Prasara 77, 85 Pratyabhijna 56, 57, 74, 79, 83, 95 Pratyabhijnahrdaya 95 Pratyabhijnakarika 66 Pratyabhijna-�ika 63 Pratyahara 92

Prave5a 89 PlinJa 73, 90 Puru$a 61 Purvavastha 51 Purya$�aka 59, 73, 94

Raga 59, 65 Rajas 56, 57

Sadhaka 88, 89 Sadasiva 45, 49, 50, 52, 56, 61 , 78 Sakala 5 1 , 52, 59 Samadhi 56, 68, 87, 88, 89, 90 Samhrti 89 Sak$at vyavasthital:i 54 Samapatti 87 Samana 5aktis 73 Samavesa 42, 79, 83, 87, 88, 89 Samavi$ra 89 Sarhhara 45, 47, 63, 66, 68, 77 Samharti;ta 66 Sankoca 82, 83, 84, 85 Samsara 42, 58, 59, 66,68, 7 1 Sasarasya 47 Samsarin 64, 65, 69, 73, 74 Samskaras 58, 68, 77 Samvid 82 Saiiwit 80, 8 1 Saiiwit-santati 63 Sana-samayc 68 Sankhyas 61 SaQkoca 77 Sa1ikocini 55 Santa kala 90 Sapta 59 Sarga 77 Sarvamantra-jivita-bhuta 90 Sarvavirabhanaraka 69 Sattva 56, 57 Siddhi 45, 47, 48 Siddhanta 53 Smarananda 85 Spanda 83, 86, 92 Spandakarika 55, 80, 83, 86, 92, 94 Spandasandoha 67 Spandasastra 55, 80 Spandatattva 94 Sphuratta 73 Sphu�a 50 Sramra 66 S\iyate 68 Smi 45, 66, 89

Sm1skrit llldex 1 27

Sthapakata 66 Sthiti 45, 63, 66, 68, 89 Sugata 60 Suk�mafarira 94 Svabhittau 49 Svacchanda 66 Svacchanda Tantra 62, 66 Svatantra 47, 48 Svatantrya 75 Svecchaya 49

Sabda-brahman 61 Sakta 71 Sakti 43, 45, 56, 62, 63, 64, 65, 69, , 72, 75, 82, 83, 84, 89, 92, 95 �aktis 65, 70, 7 1 , 73, 74 �aktopaya 71 Sambhava 7 1 $ambhavopaya 7 1 Sarnkara 42 Sarhsarin 7 1 Siva 4 1 , 52, 54, 55, 56, 57, 58, 59,

63, 65, 66, 69, 70, 74, 75, 78, 84, 90, , 9 1 , 92, 94, 95 �ivabhanaraka 46, 52 �iva-stotravali 77 �ivasutras 58, 92 �ankara Vedanta 48 Sastras 69 $uddha-bodhatmanah 5 1 �uddha vidhya 5 1 ·

Sunya 5 1 , 59

Tadabhedasaram 5 1 Tamas 56, 57 Tantrikas 61 Tat 50, 57, 63, 69 Tathabhutam 5 1 Tathavidha eva SO Tattva-garbha-stotra 57 Tattvas 53 59 75 Trika 62

' '

Trikasara 47 Trisiromata 53 Turiya 63, 89 Turya 74, 83 Turyatita 74, 83

Udana-fakti 73 Udbhava 94 Ude�yat 63 Unmc�a 86, 94

Unmilana 49, 94 l)padhis 60 U rdhva-kui:i<;lalini 84 Utpaladeva 57, 92, 95

Vacaka 91 Vacya 92 Vahni 85 Vaisesika 60 Vai�i:iavas 62 Vakfakti 70 Valas 85 Vamana 89 Vamefa 73 Vamdvari 71, 73 Vastu-vrtta-anusasmre1:ia 58 Vasudeva 60 Vasugupta 55 Va�a 53 Vayu 85 Veda 60 Vedanta 60, 61 Vidya 51, 59, 62, 65 Vidyapramata 56 Vijii.anabhairava 48, 85, 86, 87 Vij11anabhanaraka 48, 85 Vij11akala 51, 56, 61 Vikalpa 55, 57, 70, 82, 83 Viblpa sakti 71 Vikasa 82, 84, 85 Vilaya 66, 68 Vilayakarita 66 Vimar5a 45, 48, 56, 68, 90, 91 , 92

Vimarfoa-samayc 68

Vimuktakas 72

Visa 85 Vi§va 45, 48, 50 Visnu 77 Vi��rai:ia 94 Vyakarai:ia 6 1 Vyanafakti 74 Vyamohitatvam 69 Vyutthana 79, 88

Yogin 68, 87, 88, 915

ENGLISH INDEX

''A" 70 Absolute 45

limitation of 64-65 Absorption 66, 83-84, 94

in adha/:r k111:1dali11i 85 Act, fivefold 4 1 , 65-69, 75, 82 Action 59 Adoration 41 Agency, sense of 51 Assimilating, objects of experi-

ence 77, 89 Awareness, sense of pure 51

Birth 69 Bliss 41 , 42, 59, 63, 7 1 , 74, 87, 90,

9 1 highest 89 of cit 79, 81 of sexual union 85 perfect 95

Body 48, 53, 66, 70, 73, 74, 75, 78, 79, 80, 82, 95 and Self 60 as God 53, 74 as universe 52, 54, 91 emergence and immergence of 78 gross 94 identification with 78, 91 immersion of 92-93 subtle 94

Bondage 47, 55, 73, 83 Breath

vital 80, 85

Cause 46 material 48-49

Causality, universal 43 Cavities, of nose 84 Center 80-81 , 87 Channels, of vay11 85 Cognition 91 Concealment 66

of real nature 68 Concentration 85 Consciousness 42, 46-47, 48, 7 1 , 73,

74, 76, 8 1 , 84, 86, 89, 90, 93, 95 collectedness of 68 divine 45, 46 external and internal 88 firmness of 79 fire of 68 fourth level of 63, 89 individual 56-58, 82 light of 46, 52, 54, 58, 70, 74 multiple forms of 58 nature of 57, 59, 67 objects of 55-56 powers of 57, 78 ultimate 47 unity of 52, 7 1 universal 55, 80, 8 1 , 88-89 withdrawal of 83

Consciousness-power 46, 7 1 Contemplation 56, 68, 79, 82 Contraction 84

as consciousness 54 of consciousness 56

Cycle 89

1 2 8

E11glish Index 1 29

Death 69 Deeds. See acts. Deep sleep state 73, 95 Deities 70-71 , 72, 90, 94 Delight 68 Delusion 69, 71 , 73 Descent, of Sakri 43 Devotee 67 Devotion 68 Dialectics 42 Differences 70, 72, 76

perception of 72 Differentiation 50, 68 Disciplines, yogic 82, 88 Dissolution 67

of vikalpa 82 Divinity 43 Doctrine

secret 42 of Brahman 48-49

Doership 92 limited 72 of Lord 73 universal 72

Doubts 69 Dream state 73, 95 Dualism 48, 64

Earth 54 Emanation 63, 66, 70-7 1 , 89-90, 94 Emancipation 48 Existence

continued 45 objective 73

Expansion condition of 84 of Saktl 92

Experient 45, 51-52, 53, 70, 76, 77, 9 1 and Siva 54 and vikalpa 55 false identification of 62 groups, consciousness of 50 of impure path 58 universal 54 See also subject

Extrinsic course 66 Extroversion 75

Feelings 47 Fire, of citi 76 Form 46

Freedom 57, 76, 91 Free will 45, 47, 48, 58

Goddesses 73 Grace 66, 68, 83 Guru 69

Happiness 83, 86 Heart 72, 82, 85, 86

lotus of 85-86

"I" consciousness, perfect 70, 89-90, 94

"I" feeling 92 Ideation 93 Identity, with cit 88 Ignorance 69, 80 Immortality 83 Impressions, past 58, 68, 77, 79 Individual, migrating 74

Joy 87, 89

"Ksa" 70 Knower, the 47-48

highest 93 real 82

Knowledge 47-4?, 54, 59, 93 empirical, and Siva 63 objects of 50-52 subjects of 52

Known, the 47

Letters 69 Liberation 47, 55, 58, 60, 63, 73, 74,

79, 81 Liberty 59 Light 52

divine 73 Limitation 56-57, 58, 64-65, 74, 75

Logic 42 Lord 50, 53, 66-67, 74, 93

essential nature of 73 Highest 42, 91 of cakra with a body 74

Maintenance 63, 66, 68, 70-71 , 89 goddess 68

Manifestation 45, 9 1 glory of of universe 46, 47 of Siva 53

1 3 0 English Index

Manifesting 67-68 Manifoldness 68 Mantras. See Sanskrit index. Meditation, on Self 87 Mental agitation 83 Mind 85, 86, 87

Nectar, of spiritual awareness 95 Nescience 54 Non-being 60 Non-difference 71, 92

ascertainment of 72 Non-duality 64 Non-manifest 61

Objects 47, 72, 75, 83-84, 93 consciousness of 48 of knowledge 50-51 , 68, 76-77 reabsorption of 63 sense 78, 89

One-pointedness 83, 86 Organ

inner and outer 72 sense 84 sixth 85

Path, pure 56 Peace, inner 63, 73 Pentads, seven 59 Perfection 47, 68, 75, 91 Philosophy

Pratyabhijiia 95 systems of 59-60

Pleasure 95

?f eating and drinking 87 Poison, of saihsara 42 Power 45, 49, 68, 74, 75, 77, 92, 95 Powers, and objects 84 Principle(s)

of Sadasiva 50 of Isvara 50 thirty-five 59, 75 thirty-six 59, 75

Processess. See acts. Psychic apparatus 72

Reabsorption 63, 68, 89-90, 93 Reality

Highest 41 , 57, 92 innermost 80

Recognition, doctrine of 4 1 , 42, 95 Reflection, on words 92

Relishing 67-68 Restraining, of praua 84

Sacred texts 62, 69 Seed 67 Self (limited) 65, 67 Self 43, 58, 6 1 , 63, 68, 83

and body 60 consciousness 90 cosmos as 71 highest 89 identification of 72 merging in 48, 90 perfect 92-93 Real 41, 72

Sense-activities 83 Sense-objects. See objects. Senses 86

control of 94 divine 77 inner 93 opening of 83-84 outer 72-73, 93

Service 69 Sight, goddess of 68 Soul, bound 70, 73 Sounds 69, 85 Space 46, 58, 66 Speech, power of 70 State, pure 83 Subjec;t 47, 53, 73, 75

as Siva 54 consciousness of 48 empirical 70, 72 knowledge of 50 limited 56 nature of 55 See also experient

Taste 87 This, consciousness of 50 Time 46, 58, 66 Transmigration 58, 64-65, 69, 7 1 , 73 Truth 55, 75

Unity-consciousness 73, 79 Universe 54, 55, 74, 76, 77, 94

and Atman 62 and free will 49 and light 49 apprehension of 50 as Self 78-80

body as 91 cause of 48 creation of 46 defined 47 differention of 5 1

English Index

emanation and reabsorption 90 extended 92 foundation of 84 manifestation of 46, 47, 76 projection of siddhi of 45

Upani�ads 60, 6 1

Value, Highest 4 1 Vibration, o f cit 94 Void 5 1 , 53, 56, 58, 72

Waking state 73, 95 Water 54 Will 49, 59, 84

Absolute 62 of citi 78 sovereignty of 92

Withdrawal 71 See reabsorption. World as play of divine 80 germinal form of 68 process 89

Yoga 78, 88 Yagin 88-89, 9 1 , 93

I 3 I

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Appe11dix

� v*-f \lle>lfitQ Ef1JN<tfqlfqq4�qq 041�(f(f I

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Appendix IJ 7

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Appe11dix

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Appendix

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.

Appendix

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1 41

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1 42 Appendix

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Appc11dix r 43

6•iffl!CaT Sl<t>f!4'*4:, �it fcctifi�f'1���'1'1 ��.ilt1,S1ih1qt(f � ttfCC<tli:.-4'4f+tqq :a .. ifl(1qfo:a I ..,�\I·� ...

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144 Appendix

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Appendix 1 45 smmitsfi{ �� �!ltf � *1Cli,,l§tfCC'I� m;ft: tUdlldl'il­� I '�tmU:·lf!:4 �-

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Appendix 147

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K�emariija 's Pratyabhijiiiihrdayam

THE DOCTRINE OF RECOGNITION Translated witli an Introduction and Notes by

]aide1Ja Singh with a Foreword by Paul Muller-Ortega

In this world there arc some devoted people who arc undeveloped in reflection and have not taken pains in study­ing difficult works, but who nevertheless aspire after the enlightenment that blossoms forth with the descent of Sakti. For their sake the doctrine of recognition i s being explained bricft y.

-K�cmariija

The word pratyabhijiia means recognition. Al l individuals arc divine, but they have forgotten their real nature and arc identified with their psycho-physical mechanisms. This teach­ing is meant to enable them to recognize their real nature. I t offers the spiritual practice through which they can realize their true Selves.

This book occupies the same place in Saiva or Trika liter­ature that Vcda11tasara docs in Vedanta. I t avoids all polemics and gives a succinct forni for the main trncts of the Pratyabhijiia system.

K�cmaraja lived in tenth century Shrinagar. He was the brilliant student of the great A bhinavagupta, who was a peerless master of tantra, yoga, philosophy, and poetics. In addition to PratyabhU1ial11:daya111, K�cmaraja wrote Sp1111das1111dolia, Spa11-d�11in.iaya, S11aaha11doddyota, Nctroddyota, f 1!iiiii11a/1hairal'oddyota, Sil'as111ra-11i111arsi11i, tavaci11111111m,1i(ika, Parc1JHi111r5ik11, and Ta1111a­sa11dolw.

A volume in tbe SUNY series in Tautric Studies

Paul Muller·Ortega, editor

IS.UN 0-7914-0 1 5 1 -0 STATE UNIVERSITY OF NEW YORK PRESS

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