Pratyabhijnahridayam - The Secret of Recognition. Kshemaraja Tr. J.singh (Delhi,1980)

PREFACE T O THE SECOND EDITION

In this edition, both the Introduction and Notes havebeen considerably enlarged.

In the Introduction, three new topics, viz., Sväfantrya-väda and Äbhäsaväda, Saçladhvâ and Comparison and Contrastwith âamkara's Advaitaväda have been added. Considerablenew additions have been made in the Notes.

At some places, alteration has been made in the transla-tion of the text for the sake of greater clarity.

With these additions and alterations, the book has beengreatly improved and will, it is hoped, be of considerablevalue to the readers.

VARANASI JAIDEVA SINGH

1977

PREFACE TO THE THIRD EDITION

In this edition, a few misprints that had crept in havebeen corrected.

Alteration in the translation of the text has been madeat two or three places for the sake of greater clarity.

The whole book has been thoroughly revised.

Varanasi JAIDEVA SINGH1980

PREFACE TO THE FIRST EDITION

Pratyabhjinährdayam serves as the best introduction to thePratyabhijfiâ philosophy of Kashmir. An English translationof the book by Prof. K.F. Leidecker is already available. Myonly apology for bringing out another translation of the bookis that the one that is available bristles with mistakes, some ofwhich are quite serious. It has been my painful duty to pointout a few of the serious mistakes. No one who has no t studiedthis book with a teacher can work away its translation merelywith the assistance of a lexicon and grammar. I had the goodfortune of studying it with Swami Lakshman Joo who is practi-cally the sole surviving exponent of this system in Kashmir,and who not only embotiies within himself the tradition of theschool, but has also practised the yogic disciplines recommend-ed by it. He has helped me not only by explaining the techni-cal words but also in tracing out the sources of most of thequotations occurring in the book. I am deeply grateful to himfor his kind help.

The Sanskrit text adopted is that of the Kashmir SanskritSeries. The translation is given below each page of the text. It

closely follows the original — with a few words here and therein parenthesis to make the sense clearer. A person knowingeven a little of Sanskrit can follow the translation almost wordfor word. I have tried to make the translation as flawless aspossible. Some of the highly technical terms have been used init as they occur in the original, but their connotation has beenelaborately elucidated in the notes.

An introduction containing the chief features of the Pratya-bhijfiâ system has been provided. An analysis of the contentsof each Sütra has also been given. Copious notes on difficultand technical words have been added, and a glossary of thetechnical terms has also been appended at the end.

While the book was at the proof stage, I referred my diffi-culties in some of the Sütras to MM. Dr. Gopinath Kaviraja

X PREFACE TO THE FIRST EDITION

and profited greatly by his illuminating exposition. I haveused his suggestions with advantage in some of my notes. I amdeeply grateful to him for his kind help. Acharya PanditRameshwar Jha was helpful in the clarification of some difficultpassages of the text. I, therefore, offer him my heart-feltthanks.

JAIDEVA SINGH

CONTENTS

Preface to the Fourth Edition vii

Preface to the Second Edition viii

Preface to the Third Edition viii

Preface to the First Edition ix

I. INTRODUCTION 1

II. ANALYSIS OF CONTENTS 34

III. SANSKRIT TEXT WIT« ENGLISH TRANSLATION 45

Notes 117

Glossary of Technical Terms 160

Sanskrit Index 173

English Index 182

INTRODUCTION

Preliminary

The Saiva religion is perhaps the most ancient faith of theworld. Sir John Marshall says in his Mohenjodaro and theïttdus Civilization that excavations in Mohenjodaro andHarappa reveal an important fact, viz , that Sivaism hasa history going back to the Chalcolithic Age or evenfurther still, *and that h thus takes its place as the mostancient living faith in the world. It had many off-shoots andappeared in different forms in many parts of the world. InIndia, there are three main forms of this religio-philosophy,viz., the Vïra-Saiva form in Deccan-Karnätaka, the Saiva-siddhänta in Tamila Nadu, and the Advaita Saiva form inKashmir. There are some common features in all the three,but there are important differences also. Here we areconcerned with the Advaita Saiva Philosophy of Kashmir.

In India, there is no such thing as arm-chair philosophy*Philosophy is not only a way of thought, but also a way oflife in this country. It is not born of idle curiosity, nor is ita mere intellectual game. Every philosophy here is a religion,and every religion has its philosophy. The philosopher herewas not a tall and spectacled professor dictating his notes tothe class or weaving cob-webs of theory in his study, but onewho was moved by a deep inner urge to know the secrets oflife, who lived laborious days of spiritual discipline and whosaw the light by the transformation of his life. Moved by pityfor his fellow-men, he tried to interpret the truth he hadexperienced to the logical reason of man. Thus arose philo*sophy in this country.

•» The Advaita Saiva Philosophy of Kashmir was of this type.For centuries, it was imparted as a secret doctrine to theaspirant who had to live it and test it in the laboratory of theSelf. In course of time only the cult and the ritual remained;the philosophical background was forgotten. Perhaps, a selectfew still knew the philosophical docjxine by oral tradition,

2 Pratyabhijnährdayam

but the first thinker known to history, who reduced themain principles to writing was, Vasugupta. He is said to havelived towards the end of the eighth or the beginning of the ninthcentury A.D. Since then, philosophical writing had been anactive and continued process in Kashmir which went on fornearly four centuries. The literature on this system hasaccumulated to such an extent that it would require almost alife-time to study it. Some works of the system have still notbeen published.

Saiva Literature

The literature of the âaiva or Trika, system may be broadly•divided into three : (a) Ägama Sästra, (b) Spanda Sästra>(c) Pratyabhijnä Sästra.

(a) Ägama Sästra

This is believed to be a revelation and has been handeddown from teacher to pupil. Some of the works under thisheading are :

Mälinivijaya, Svacchanda, Vijftänabhairava, Mrgendra% Rudra-jämala, Siva-Sütras. On the Siva-Sutras there are the Vrtti, theVarttika of Bhâskara and Varadaraja and the Vimaréinïcommentary by Ksemaräja. There are commentaries on someof the tantras also.

(b) Spanda Castra

This lays down the important doctrines of the system. Themain works under this heading are :

The Spanda Sütras or the Spanda Kärikäs. These elaboratethe principles of the Siva-Sutras. On these, there are thefollowing commentaries :

Vivrti by Rämakantha, Pradipikä by Utpala Vaisnava,Spandasandoha by Ksemaräja, and Spandanirnaya by Ksemaräja.Spandasandoha contains a commentary only on the first Kärikä.

f Introduction 3

(c) Pratyabhijnä Sästra

This contains arguments and counter-arguments, discus-sions, and reasonings. This interprets the main doctrines of,the system to the logical reason of man.

Sornänanda composed Sivadrçfi. Another important workis hvarapratyabhijnä by Utpala, pupil of Somânanda. Thereare the following commentaries on this :

> Vrtti by the author himself, Pratyabhijnâvimariïnï and Pratya-Jhhijnß'Vivrtt'vimariini by Abhinavagupta.

A digest of the Pratyabhïjnâ âàstra, named Pratyabhijnä-hfdayam was prepared by Ksemaräja.

, Abhinavagupta's Tanträloka in 12 Volumes and hisTanträlokasära give an exhaustive treatment of all the impor-tant doctrines and disciplines of the system.1

Pra tyabhijMhrdayam

As said above, this is a digest of the Pratyabhijnä systemprepared by Ksemaraja. He was the brilliant pupil ofAbhinavagupta, a versatile genius who was a peerless masterof tantra, yoga, philosophy, poetics, and dramaturgy. Accord-ing to Dr. K.G. Pandey, Abhinavagupta flourished in the tenthcentury A.D. Since Ksemaräja was his pupil, he must havealso lived in the tenth century. He wrote the following works :

Pratyabhijnährdayam, Spandasandoha, Spandanirnaya, Svacchan-dodyota, Netrodyota, Vijnânadhatravodyota, Sivasütra-vimar

r fini, Stavacintämanifikä, Paräprävefikä, Tattvasandoha.Very little is known of the life and parentage of Ksemaräja.

It has been very rightly said that his book, Pratyabhijnährdayamoccupies the same place in âaiva or Trika literature asVedäntasära does in Vedänta. I t avoids all polemics andgives in a very succinct form the main tenets of the Pratyabhi-jnä system. He says at the very outset of his work :

i. I am indebted to J.G. Chatterji's Kashmir Shaivim for the historicalâccount given above.

4 Pratyabhijftähfdayam

"In this world, there are some devoted people who areundeveloped in reflection and have not taken pains in study*ing difficult works (like Logic and Dialectics), but who never-theless aspire after Samäveia with the Highest Lord whichblossoms forth with the descent of Sakti. For their sake thetruth of the teachings of Iavarapratyabhijflä is being explain-ed briefly."

He regarded lêvarabratyabhijM of Utpaläcärya as a verygreat work on this system, and has provided a ready andeasy manual for those who are inclined as a result of Divinegrace to know the main principles of 'pratyabhijfta', but areunable to study the great work of IJtpaläcärya, because oftheir lack of training in Logic and Dialectics. He has succeed-ed remarkably well in condensing in a short compass all theimportant principles of lavarapratyabhijfiä and has avoidedits rigoristic logical discussion. The book is, therefore, ofsupreme importance for those who want to have an elemen-tary knowledge of cpratyabhijfiä\ He has composed theSütras as well as written the commentary.

The word 'pratyabhijfiä' means re-cognition. The indivi-dual Self or jiva is divine or Siva, but he has forgotten hisreal nature, and is identified with his psycho-physicalmechanism. The teaching is meant to enable him to recognisehis real nature, to bring home to him the truth that his realSelf is none other than Siva and to suggest to him the spiri-tual discipline by which he can attain cat-one-ment' with Him.

The details of the teaching will be found in the body ofthe book Here we may review the main ideas of the systemunder the following heads :

1. Ultimate Reality 2. The Universe or the World Process.3 . Svätantryaväda and Äbhäsaväda 4. Saçladhvâ 5. Com-parison and Contrast with J§amkara's Advaitavâda 6. Theindividual Self 7. Bondage 8. Liberation.

1. Ultimate Reality

Reality in its ultimate aspect is Cit or Paräsamvit. Ctt orFarâsamvit is untranslatable in any other language. Generallyit is translated 'consciousness'. I have myself done so for want

introduction 5

of a better word But it should be clearly understood thatCit is not exactly consciousness. The word Consciousnessctonnotes subject-object relation, knower-known duality. ButCit is not relational. It is just the changeless principle of allchanging experience. It is Parasamvit. It has, so to speak,the immediacy of feeling where neither the '1% nor the 'This' isdistinguished. It is the 'coalescence into undivided unity' ofT and 'This'. Perhaps, the word 'sciousness' may, to someex|ent, express the idea contained in Git or Paräsamvit. Touse the verb contained in consciousness, the Ultimate Realityor Supreme Sçlf is the Self Sciring Itself. In the words ofPratyabhijfiâ âàstra, it is, prakaêavimarêamaya. The SupremeSelf is called Parama Siva. This is not only prakâêa. The word'prakâsV again is untranslatable. Literally, it means light,illumination. Just as light makes every thing visible,even so that being there, every thing else is. In thewords of Kathopanisad—'Tameva bhäntam anubhäti sarvam,tasya bhäsä sarvamidatn vibhätV. 'It shining, every thinghappens to shine. By its light alone does all this appear.*Sânkara Vedânta also calls Ultimate Reality 'prakäsV, butthe sun is 'prakâs*a; even a diamond is 'prakäsV. What is thedifference between the two ? The &aiva philosophy says,"Ultimate Reality is not simply prakâêa : it is also vimarêa".What is this vimarêa ? This word again is untranslatable.Perhaps the word 'Sciring* may help. Ultimate Reality is notonly Sciousness (prakâsa), buta Sciousness that also sciresitself (vimars*a). It is not simply prakâêa lying inert like adiamond, but surveys itself. This Sciring or Surveying of itselfby Ultimate Reality is called Vimarêa. As Ksemarâja has putit in his Paräpräveeikä (p.2) it is "akrtrimäham iti visphura-nam";it isthe nonrelational\ immediate awareness of I. Whatthis cakrtrima-aham' is, we shall see later on. If UltimateReality were merely prakâêa and not also vimarêa, it would bepowerless and inert. "Yadi nirvimarêaJi syàt aniêvaro jadaêcaprqsajyeta" (Paräpräveeikä, p. 2) It is this pure I-consctousness orVimarêa that is responsible for the manifestation, maintenanceand reabsorption of the universe.

A Git scires itself as Cidrüpini Sakti. This sciring itself asCidrüpini Sakti is Vimarêa. Therefore, vimarêa has been named

6 Pra tyabhij nährdayam

differently as paräfakti, paräväk, Svätantrya, aitvarya, kartrtva,sphurattä, Sara, hrdaya, Spanda. (See ParäpräveHka p. 2)

It will thus be seen that the Ultimate Reality is not onlyUniversal Consciousness but also Universal Psychic Energy orPower. This All-inclusive Universal Consciousness is also call-ed Anuttara i.e., the Reality than which there is nothing thatmay be called higher—the Highest Reality, the Absolute. I t isboth transcendental (vihottirna) and immanent (viivmaya).

The Saiva philosophy has been called Realistic Idealism bysome writers I do not think this is a happy characterizationof the Saiva philosophy. The approach of the Idealists of theWest is entirely different from that of the thinkers of the Saivaphilosophy. To characterize it in terms of the Western Idealistsis only to create confusion. The word 'idea' has played havoc inWestern philosophy, and it would not be right to import thathavoc in Saiva philosophy. Ultimate Reality is not a mere'idea' whatever that may mean, but Self underlying all reality,the Changeless Principle of all manifestation.

2. Manifestation—the Universe—or the World Process

Whether we call Ultimate Reality Sciousness or Conscious-ness, it is not something blank. It has infinite powers, andcontains in a potential form all that is ever likely to be. It isthe Svabhäva or nature of Ultimate Reality to manifest. IfUltimate Reality did not manifest, it would no longer beconsciousness or Self, but something like an object or not-Self.As Abhinavagupta puts it :

_ T a n t r . I I I . 100

"If the Highest Reality did not manifest in infinite variety,but remained cooped up within its solid singleness, it wouldneither be the Highest Power nor Consciousness, but somethinglike a j a r " .

We have seen that Ultimate Reality or Parama Siva isiprakaêa*vimar§amayà>. In that state the CF and the Th i s ' are inan undivided unity. The *P is the 'prakaêa? aspect, and the

Introduction 7

'This' or Jts consciousness of It as itself is the 'vimarSa' aspect.TÇhis VimarÉa is Svätantrya, Absolute will or Sakti. This Saktihas been called as 'the Heart of the Supreme Lord' in Paräprä-vehkâ by Ksemaräja {hrdayam paramehtuh). But Sakti is onlyanother aspect of the Supreme Self. In the Supremeexperience, the so-called 'This' is nothing but the Self. Thereis one Self experiencing Itself. This Vimarêa or Sakti is notcontentless. It contains all that is to be.

—Parätnrhtikä 24

"As the great banyan tree lies only in the form of potencyin the seed, even so the entire universe with all the mobileand immobile beings lies as a potency in the heart of theSupreme".

Another example that is usually given is that of thepeacock. Just as a peacock with all its variegated plumagelies as a mere potency in the plasma of its egg, even so theentire urïîverse lies in the Sakti of the Supreme. The Saktiof the Supreme is called Citi or parä-§akti or parä-väk.

Paràrna Siva has infinite Sakti, but the following five maybe considered to be the main ones :

1. Cit—the power of Self-revelation by which the Supremeshines by Himself. In this aspect the Supreme is known as Siva.

2. Änanda—This is absolute bliss. This is also calledSvätantrya—absolute Will which is able to do anything with-out any extraneous aid. (Svätantxyam änandatoktih : Tavtra-sära-Ahn. 1). In this aspect, the Supreme is known as Sakti.In a sense Cit and änanda are the very svarüpa (nature) of theSupreme. The rest may be called His Saktis.

3. Icchä—the Will to do this or that, to create. In thisaspect, He is known as Sadâsiva or Sädäkhya/

4. Jnäna—the power of knowing. In this aspect, He isknown as Isvara.

5. Knyä—the power of assuming any and every form(Sarväkärayogitvam Kriyätaktih : Tantrasära Ahn. l ) . I n thisaspect, He is known as Sadvidyä or Buddha Vidyä.

8 PratyabhijMhrdayam

The Universe is nothing but an opening out {unmefa) orexpansion (prasara) of the Supreme or rather of the Supremeas SaktL

i. The Tattvzi of the Universal Experience : 1-5

We have seen that Parama Siva has two aspects, viz.,transcendental {viivottirna) and immanent or creative (vifva-maya). This creative aspect of Parama Siva is called Siva tattva.

(1) Siva tattva* is the initial creative movement (prathamaspanda) of Parama Siva. As has been said in Sa\tnMat«tattva-sandoha :

II—verse 1

When Anuttara or The Absolute by His Svätantrya or Abso-lute Will feels like letting go the Universe contained in Him, thefirst vibration or throb of this Will is known as Siva.

(2) Sakti tattva is the Energy of Siva. Sakti in her jflânaaspect is the principle of negation {ni$edha-vyäpära-rüpä). Sakti,at first, negates the 'This' or the objective side of experience in Siva.The state in which objectivity is negated is called the very void.In Cit or Para Samvit, the T and the 'This* are in anindistinguishable unity. In Siva tattva, the 'This' is withdrawnthrough the operation of Sakti tattva, so that the T side of theexperience alone remains. This state is called Anäirita-Siva byKsemaräja. As he puts it :

«ft

Sfaw+iwctai

Siva in this state appears a mere CV devoid of any objectivecontent. In order that Siva may appear as the Universe, abreak in the unitary experience becomes a necessary phase.But this is only a passing phase. To the Subjectivity disengag-ed from the objective content, the Universe is presented again

•The word 'tattva' is untranslatable, It means the 'thatness' of a thing.The nearest English word is 'principle*.

Introduction 9

not as an indistinguishable unity but, an "I-This" in whichboth are distinguishable but not separable, as they form partof the same Self.

Sakti polarizes Consciousness into Aham and Idam (I andThis)—subject and object.

Sakti, however, is nothing separate from Siva, but is SivaHimself in His creative aspect. She is His Aham-vimarêa(I-consciousness), His unmukhatä—intentness to create. AsMaheévarânanda puts it beautifully in his Mahärthamahjari(p. 40, Trivandrum Edition) :

"He (i.e., Siva) Himself full of joy enhanced by the honey ofthe three corners of his heart, viz., Icchä or Will, Jfiäna orKnowledge, Kriyâ or action, raising up His face to gaze at( His own splendour) is called Sakti".

Maheévarânanda explains this further in the follow) ng words :

(p. 40)"When He becomes intent to roll out the entire splen-

dour of the Universe that is contained in His heart (in agerminal form), he is designated as Sakti." Sakti is, therefore,his intentness to create.

Sakti is the active or kinetic aspect of Consciousness.An idea parallel to Vimaréa or unmukhatä is found in the

Chändogyopanisad 6. 2. 1-3:

At first (logically, not chronologically) there was only 'Sat5

—all alone without a second. He gazed and bethought toHimself "May I be many, may I procreate !"

This Ikntrtva or lk$itakarma is parallel to Vimarêa or unmukhatäbut the implications of this Ikçitakarma have not been developedby Sânk^ra Vedânta.

The Saiva philosophy does not conceive of the Supreme asa logomachist but as an Artist. Just as an artist cannot containhis delight within himself, but pours it out into a song, a

10 Pratyabhijüährdayamr

picture or a poem, even so the Supreme Artist pours out thedelightful wonder of His splendour into manifestation or crea-tion. Ksemarâja gives expression to the same idea in hiscommentary on Utpaladeva's Stoträvali :

"Sakti thrown up by delight lets Herself go forth into mani-festation."

All manifestation is, therefore, only a process of experienc-ing out, creative ideation of Siva.

In Sakti tattva, änanda aspect of the Supreme is predomi-nant.

Siva and Sakti tattvas can never be disjoined; they remainfor ever united whether in creation or dissolution—Siva as theExperiencing Priniciple, experiencing Himself as pure-*F, andSakti as profound bliss. Strictly speaking, Siva-Sakti tattva isnot an emanation or äbhäsa, but the Seed of all emanation.

3. Sadäsiva or Sädäkhya Tattva

The will (îcchâ) to affirm the 'This' side of the 'UniversalExperience is known as SadäHva Tattva or Sädäkhya Tattva» InSadâéiva, Icchâ or Will is predominant. The experience ofthis stage is I am. Since 'am' or 'being' is affirmed in thisstage, it is called Sädäkhya Tattva ( 'Sat' meaning 'being') but'am' implies 'this' (I am, but 'am* what ?—I am 'this'). Theexperience of this stage is, therefore, CI am this', but the' this ' is only a hazy experience (asphuta). The predominantside is still ' P . The Ideal Universe is experienced as a aindistinct something in the depth of consciousness. That iswhy this experience is called 'n

The 'This' {Idam) is faintly experienced by T (Aham) as apart of the One Self; the emphasis is however, on the ' I ' sideof experience. The'This5 (Idam) or the universe at this stageis like a hazy idea of the picture that an artist has at theinitial stage of his creation. Räjänaka Änanda in his Vivaranaon SattrirhÊat'tattvasandoha very rightly says :

\(p. 3)

Introduction 11

"Tn that stage, the 'This' side of the Experience is hazylike a picture of an artist which is about to be portrayed andhence which is still in an ideal state (i.e., in the state of anidea). Hence in this state it is Will that is predominant.5 'That is why Ksemarâja says in his Pratyabhijnährdaya :

^Si"°î Pia (tflkd v Ti*\*Ai.e., the Universe in SadâHva tattva is asphuta or hazy dominât-ed by a clear consciousness of ' F . SadâHva tattva is the firstmanifestation (äbhäsa). For äbhäsa or manifestation, there mustbe aperceiver or knower and perceived or known i.e., a subjectand an object. In this univeisal condition, both are bound tobe Consciousness, for there is nothing else than Consciousness.Consciousness in this aspect becomes perceptible to Itself;hence a subject and an object.

4. lêvara or Aiévarya Tattva

The next stage of the Divine experience is that where Idam—the 'This' side of the total experience becomes a little moredefined (sphuta). This is known as lêvara Tattva» I t is unme$a ordistinct blossoming of the Universe. At this stage, jhäna orknowledge is predominant. There is a clear idea of what is tobe created. Räjänaka Änanda says in his Vivarana :

"As at this stage, the objective side of Experience, the'This' or the Universe is clearly defined, therefore jnâna-êaktiis predominant."

Just as an artist has at first a hazy idea of the picturehe has to produce, but later a clearer image of the picturebegins to emerge in his view, even so at the Sadäsivastage, the Universe is just a hazy idea, but at the Isvarastage, it becomes clearer. The experience of Sadäsiva is " I amthis". The experience of Isvara is : "This am I."

5. Sadvidyä or Suddhavidyä Tattva

In the Sadvidyä tattva, the T and the 'This' side ofExperience are equally balanced like the two pans of an evenlyheld balance (samadhrtatuläputanyäyena). At this stage, Kriyäâakti is predominant. The T and 'This' are recognised in this


state with such equal clarity that while both 'I* and 'This'are still identified, they can be clearly distinguished inthought. The experience of this stage may be called diversity*în-unity bhedäbhedavimareanätmaka) i.e., while the'This' is clearlydistinguished from ' I ' , it is still felt to be a part of t h e ' I ' orSelf. Both T and 'This' refer to the same thing (i.e., theyhave samanadhikaranya).

In Siva tattva, there is the I-experience (Aham vimaria} ; inSadägiva, there is I-This experience (Aham-idam vimaréa); inlivara tattva, there is This-I experience (Idamaham vimaréa). Ineach of these experiences, the emphasis is on the sfirst term.In Suddhavidyä tattva, there is equal emphasis on both. {AhamAham—Idam Idam. I am I—This is This). Since thisexperience is intermediate—between the para or the higher andapara the lower—in which there is a sense of difference, it iscalled paräpara data.

It is called Sadvidyä or Suddhavidyä^ because at this stage thetrue relation of things is experienced.

Up to this stage, all experience is ideal i.e., in the form ofan idea. Hence it is called the perfect or 'pure order'(Suddhädhvan) i.e., a manifestation in which the svarüpa or realnature of the Divine is not yet veiled.

ii The Tattvas of the Limited Individual Experience

6-11. Maya and the jive Kancukas

At this stage, Mäyä tattva begins its play. From this stageonward there is Aeuddhädhvaii or the order in which the realnature of the Divine is concealed. All this happens becauseof Mäyä, and her kancukas. Maya is derived from the root*mä'5 to measure out. That which makes experience measur-able i.e., limited and severs 'This' from ' I ' and ' I ' from 'This'and excludes things from one another is Mäyä. Upto Sad-vidyä, the experience was Universal; the 'This' meant call-this'—the total universe. Under the operation of Mäyä, 'this'means merely 'this' different from every thing else. From nowon starts Sankoca or limitation. Mäyä draws a veil (ävarana)

Introduction 13

on the Self owing to which he forgets his real nature, and thus.Mâyâ generates a sense of difference.*

The products of Maya are the five kancukas or coverings. Wemay notice them briefly :

(i) Kalä. This reduces the sarvakartrtva (universal author-ship) of the Universal Consciousness and brings about limita»tion in respect of authorship or efficacy.

(it) Vidyä. This reduces the omniscience (saruajnatva) ofthe Universal Consciousness and brings about limitation inrespect of knowledge.

(in) Räga. This reduces the all-satisfaction (pttrnatva) ofthe Universal and brings about desire for this or that.

(iv) fcäla. This reduces the eternity (nityatva) of theUniversal and brings about limitation in respect of time i.e.,.division of past, present, and future.

(v) Niyati. This reduces the freedom and pervasiveness(i(svatantratâ and vyäpakatva) ) of the Universal, and bringsabout limitation in respect of cause and space.

in The Tattuas of the Limited Individual

Subject-Object

12. Puma

Siva thus subjecting Himself to Maya and putting on thefive kancukas or cloaks which limit His universal knowledgeand power becomes Purusa or the individual subject, Purusadoes not merely mean the human person, but every sentientbeing that is thus limited.

Purusa is also known as Anu which literally means a point.Point does not mean a spatial point here, for Anu beingdivine in essence cannot be spatial. Purusa is called Anubecause of the limitation of the divine perfection :

13. Prakrti

While Purusa is the subjective manifestation of the <I amthis' experience of Sadvidyâ, Prakrti is the objective

—Çaftrimfattattvasandoha v.5


manifestation. According to Trika, Prakrti is the objective effecto f K a l ä —

tsPTIW FES f^fSTSTR ^ *m \—Tantrâl, Ahn, 9Prakrti is the barest objectivity in contrast with Purusa

who is Vedaka or Subject. Prakrti exists in a state of equili-brium of her gunas.

There is a difference between the Sänkhya conception ofPrakrti and that of Trika. Saiikhya believes that Prakrti isone and universal for all the Purusas. Trika believes that eachPurusa has a different Prakrti. Prakrti is the root or matrix öfobjectivity.

Prakrti has three gunas—threads or constituents, viz., Sattva,Hajas and Tamas (producing respectively sukha, duhkha, andmoha) . Prakrti is the Santa Sakti of Siva and the gunas Sattva,JRajas, and Tamas are the gross forms of His Saktis of Jnânà,Icchä, and Kriyä respectively.

Purusa is the Experient (bhoktä) «*nd Prakrti is theexperienced (bhogya) .

iv. The Tattvas of Mental Operation

14-16—Buddhi, Ahamkära, and Manas

Prakrti differentiates into antahkarana ( the psychic appara-tus) , indriyas (senses) and bhütas (matter).

We shall first take up antahkarana. It means literally the innerinstrument i.e., the psychic apparatus of the individual. Itconsists of the tattvas by means of which there is mental opera-tion, viz., Buddhi, Aharhkära, and Manas.

1. Buddhi is the first tattva of Prakrti. It is the ascertainingintelligence (vyavasäyätmikä). The objects that are reflectedin Buddhi are of two kinds : (a) external e.g., a jar, tnereflection of which is received through the eye etc., (b)internal—the images built out of the sarhslcäras (the impressionsleft behind on the mind).

2. Aharhkära. This is the product of Buddhi. It is theI-consciousness and the power of self-appropriation.

3. Manas. It is the product of Aharhkära. It cooperateswith the senses in building up perceptions, and it builds upimages and concepts.

Introduction 15

v-vii. The Tattvas of Sensible Experience : 17-31

1. The five powers of sense-perception—Jnânendriyas orBuddhïndriyas—they are the products of Ahamkâra. The fivepowers are those of

(i) smelling (ghränendnya)(ii) tasting (rasanendnya)

(iii) seeing (cak$unndnya)(iv) feeling by touch (sparsanendnya)(v) hearing (fravanendnya)

2. The five karmendnyas or powers of action. These arealso products of Ahamkâra. These are the powers of :

(i) speaking (vägmdnya)(ii) handling (hastendnya)

(iii) locomotion (pädendnya)(iv) excreting (päyuindnya)(v) sexual action and restfulness (upasthendnya).

The mdnyas are not sense-organs but powers which operatethrough the sense-organs. In common parlance, they are usedfor sense-organs also.

3. The five tanmätras or primary elements of perception.These are also products of Ahamkâra. Literally tanmätra means'that only5. These are the general elements of the particularsof sense-perception. They are :

(I) Sound-as-such {Sabda-tanmâtra)(ii) Touch-as-such (SparSa-tanmâtra)

(iii) Colour-as-such (Rüpa-tanmätra)(iv) Flavour-as-such (Rasa-tanmätra)(v) Odour-as-such (Gandha-tanmätra)

vin. The Tattvas of Materiality

32-36. The Five Bhütas

The five gross elements or the paüca-Mahäbhütas are theproducts of the five tanmätras.

(i) Äkäea is produced from âabda-tanmâtra.(ii) Väyu is „ Sparéa-tanmätra.(iii) Teja (Agni) „ Rüpa-tanmätra.


(iv) Äpas is produced from Rasa-tanmâtra(v) Prthivï „ ,, Gandha-tanmätra.

3. Svätantryaväda and ÄbhäsavädaSvätantryaväda

The Absolute in this system is known as Git or Paramaéivaor Mahes*vara. It is called Mahesvara not in the ordinarysense of God as the first cause that is to be inferred from theorder and design in Nature. It is called Mahesvara becauseof its absolute sovereignty of Will, sva-tantratä or svätantrya. Thisabsolute Sovereignty or Free Will is not a blind force but thesvabhäva (own being) of the Universal Consciousness (Git). It isthis sovereign Free Will that brings about the objectification ofits ideation. It is free inasmuch as it does not depend on anything external to it it is free and potent to bring about anythingIt is beyond all the categories of time, space, causality etc., forthese owe their origin to it.

M i <=i I 4 <*ftf«i<5iï I

M—Isvara. Pr. I, p . 203-4

"The Divine Power is known as Citi. Its essence is Self-Con-sciousness. It is also known as Para Vak. It is, in itself everpresent, eternal. It is svätantrya. It is the main Power of theSupreme Self."

Para Vâk, Vimarsa, Aiévarya etc. are only the synonyms ofSvätantrya.

—Isvara. Pr. I p, 207-8

'This Citi or power of Universal Consciousness is the inner, crea-tive flash which, though in itself unchanging, is the source of allapparent change ; it is mahäsattä or absolute being inasmuch asit is free to be anything, it is the source of all that can besaid to exist in any way. It is beyond the determinations ofspace and time. In essence, this Free, Sovereign Will may besaid to be the very heart or nucleus of the Divine Being."

Introduction 17

Svätantrya or Mähesvarya means Absolute Sovereignty orFreedom of Will. It connotes unimpeded activity of theDivine Will and is an expression of Self-Consciousness.

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

Svätantryaväda or the doctrine of the Absolute Sovereigntyand Freedom of the Divine Will to express or manifest itselfin any way it likes has been beautifully explained in the follow-ing words by Abhinavagupta :

f^Ti«! <u«-d>i H la^

—lé. Pr. V.V. Pt. I, p. 9."Therefore the Lord, Parama âiva (the Absolute Reality)

whose own being is Consciousness of the nature of Prakäs*a andVimars"a, who asthe undeniable, ever-present Reality appearsas subject from Rudra down to immovable entities, as objectslike blue, pleasure etc. which appear as if separate, though inessence they are not separate* through the glorious might ofSvätantrya (Free Will) which is inseparable from Samvit( universal Consciousness) and which does not conceal in anyway the real nature of the Supreme. This is the exposition ofSvätantrya-väda (the doctrine of Svätantrya)."

Äbhäsaväda

From the point of view of the creativity of Ultimate Reality,this philosophy is known as svätantryaväda \ from the point ofview of its manifestation, it is known as äbhäsaväda..

In the ultimate Reality, the entire manifested variety is inperfect unity, an undifferentiated mass just as the variegatedplumage of the peacock with its beautiful, rich colour lies in astate of undifferentiated mass in the plasma of its egg. This iscalled in this system the analogy of the plasma of the peacock'segg {mayütäniarasanyäya)*


The underlying principle of all manifestation is Cit or pureUniversal Consciousness. The world of ever-changing appear-ances is only an expression of Cit or Samvid. All that appearsin any form whether as an object or subject or knowledge ormeans of knowledge or senses, all that exists in any way i?only an äbhäsa—a manifestation of the Universal Consciousness.The word âbhàsa = <z i.e., is at (sankocena); b has ah = bhäsanarnor prakätanä. So äbhäsa is manifestation or appearance in alimited way. Every kind of manifestation has some sort oflimitation. Every thing in existence is a configuration ofäbhäsas.

T ^ F R

11—Paramärthasära, 12-13

*<Just as in a clear mirror, varied images of city, village etc.appear as different from one another and from the mirrorthough they are non-different from the mirror, even so theworld, though non-different from the purest consciousness ofParama Siva, appears as different both in respect of its variedobjects and that Universal Consciousness."

Äbhüsas are explained on the analogy of reflection in amirror. Just as reflection in a mirror is not in any way differentfrom the mirror, but appears as something different, even soäbhäsas are not different from £iva and yet appear as differentJust as in a mirror, a village, a tree, river etc. appear asdifferent from the mirror, but are, truly speaking, nothing-different from it, even so the world reflected in the UniversalConsciousness is nothing different from it.

Two exceptions have, however, to be noted in the analogyof the mirror. Firstly, in the case of the mirror, there is anexternal object that is reflected: in the case of MahesVaraor Universal Consciousness, it is its own ideation that is re-flected. In the case of the mirror, there is an external lightowing to which reflection is possible; in the case of the

Introduction 19

Universal Consciousness, it is its own light; it is the Light of alllights; it does not require any external light.

Secondly, the mirror being non-conscious does not know thereflections within itself, but the Universal Consciousness knowsits own ideation which appears in itself. Äbhäsas are nothingbut the ideation of the Universal Consciousness appearing asexternal to the empirical subject.

—quoted by Yogarâja in Paramârthasâra, p. 39

"Just as a variety of objects appears, within a mirror, even sothe entire universe appears within Consciousness or the Self.Consciousness, however, owing to its power oivimarêa or Self-consciousness knows the world, not so the mirror ics objects."

All äbhäsas rise like waves in the sea of the Universal Con-sciousness. Just as there is neither loss nor gain to the seawith the rise and disappearance of the waves, even so there isneither loss nor gain to the Universal Consciousness because•of the appearance and disappearance of the äbhäsas. Äbhäsas•appear and disappear but the underlying Consciousness isunchanging.

The äbhäsas are nothing but external projection of theideation of the Divine.

II"—lé.Pr. I. 5. 7

"The Divine Being whose essence is Cit (Universal Conscious-ness) makes the collection of objects that are internallycontained appear outside by His Will without any externalmaterial even as a Yogi (makes his mental objects appear out-side by his mere will)."

The Divine Being does not create like a pot-maker shapingclay into pots. Srstf. only means manifesting outside what is

20 Pratyabhijftährdayam

contained within. The Divine does not require any externalmaterial for this. This is accomplished by His mere Willpower.

Things which are identical with the Öivine Being's know-ledge or jriäna appear by His Will as jfieya or objects, thingswhich are identical with His Self or CF appear as 'this* or theuniverse. To the empirical subjects, they appear as somethingexternal.

It is the Universal Consciousness itself that appears in theform of subjects and objects. Therefore, this appearance can-not be called false. This appearance makes no difference tothe Fullness or Perfection of the Universal Consciousness.

Svätantryaväda of this philosophy stands in contradistinctionto viuartaväda and äbhäsaväda to parinämaväda.

4. Satfadhvä

From another point of view, viz., of paräfakti, manifestationor creative descent is described in the following way :

There is an unbounded potency or basic continuum of powerwhich is known as näda. This condenses itself into dynamicpoint or centre, called bindu. The condensation is not a processin time or space. This is the source of all manifestation. Inthe highest stage of manifestation, väcaka and väcya (the indi-cator and the indicated, the word and object) are one. Thenthere are six adhväs, paths or steps of creative descent. Theseare known as §a4adhvä. First of all, there is the polarity ofvarna and kalä. Primarily, Kalä is that aspect of Reality bywhich it manifests itself as power for evolving universes. Thetranscendental aspect of Reality or Parama Siva is known asm$kala> x for it transcends Kalä or creativity. The immanentaspect of Siva is $akala for it is concerned with creativity.

But in the present context, coming after näda-bindu, kalämeans a phase, an aspect of creativity. It is here that thingsbegin to differentiate from an integrated whole. Väcaka andVäcya (index and object) which were one at the paräväk stagebegin to differentiate. The first adhvä or step of this differen-tiation is the polarity of varya and kalä. As Svâmï Pratyagàt-mänanda Sarasvat! puts it, varna in this context does not mean

Introduction 21

letter or colour or class, but a 'function-form' of the objectprojected from bindu. Varna, therefore, connotes 'the character-istic measutfe-index of the function form associated with theobject*. Varna is the 'function-form', Kalä is 'predicable'.

The next adhvä in the subtle plane is that of mantra andtattva. Mantra is the 'appropriate function-form' or 'basicformula' of the next creative descent viz., tattva. Tattva is theinherent principle or the source and origin of subtle structuralforms.

The third and final polarity is that ofpada and bhuvana.Bhuvana is the universe as it appears to apprehending centreslike ourselves. Pada is the actual formulation of that universeby mind reaction and speech.

The Sadadhvä may be briefly indicated in the followingtable :—

Väcaka or Sabda Väcya or arthaVarna KaläMantra TattvaPada Bhuvana

The tnka or triad on the väcaka side is known as käladhvä; thetnka or triad on the väcya side is known as deiädhvä.

Varnädhväis of the nature of pramä. It is the resting place ofprarneya (object),pramäna (means of knowledge) and pramätä(experient). Varna is of two kinds ; non-mäyiya and mäyiya. Themäyiya varnas arise out of the non-mäyiya. The non-mäyiya varnas arepure, natural, without limitation and innumerable. The VäcakaSakti (indicative power) of non-mäyiya varnas is inherent in themäyiya varnas even as power of heating is inherent in fire

The kaläs are five in number, viz., (1) Nivrtti kalä, (2)Pratistfiä kalâ, (3) Vidyâ kalä, (4) Santa or âânti kalä, and(5) âântyatïtâ kalä.

As for the tattvas and bhuvanas contained in each kalä, see thediagram under Note no. 174 and the details given below thediagram. According to Abhinavagupta, there are 118 bhuvanas.According to some others, there are 224 bhuvanas.

5. Comparison and Contrast with §arhkara*s Advaitaväda

âamkara's philosophy is known as Santa brahmaväda or Kevalä-dvaitaväda or sometimes, as Mäyä-Vedänta-väda. The Saiva


philosophy of Kashmir is known as livarädvayaväda or PratyabhijMor Trika philosophy. Since Samkara believes* that brahman has noactivity, his philosophy is mostly characterized as Säntabrahma-väda or the philosophy of inactive brahman by the Saivaphilosophers.

The first salient difference between Säntabrahmaväda andhvatâdoayavâda is that according to the former the characteristicof cit or brahman is only prakàéa or jnäna, whereas according tothe latter it is both prakäia and vimarêa. In other words, accord-ing to Samkara, the characteristic of brahman is only jnäna(knowledge) ; according to livarädvayaväda, it is both jnätrtva or(knowledge) and kartrtva (activity). Samkara thinks that knyäor activity belongs only to jiva or the empirical subject and notto brahman. He takes kriyä in a very narrow sense. Saiva philo-sophy takes kartrtva or activity in a wide sense. According to iteven jnäna is an activity of the Divine. Without activity, Cit orthe Divine being would be inert and incapable of bringingabout anything. Since Parama Siva is svatantra (i.e., has sove-reign Free Will), therefore is he a kartä (doer). As Pänini putsit C cPW: sfScrf "only a free-willed being is a doer". Svätantrya(Free Will) and kartrtva (the power to act) are practically thesame thing.

In Säntahrahtnaväda, brahman is entirely inactive. When brahmanis associated with avidyä, it becomes Iévara and is endowedwith the power to act. Tne real activity belongs to avidyä. Theactivity of lévara ceases when he is dissociated from avidyä.Samkara says categorically :

(Br. Sü.2. 1.14)"Thus the potency of Isvara, his omniscience and omni-

potence are contingent upon the limitation caused by thecondition or association of avidyä (primal ignorance). Inthe highest sense, when all conditions are removed byvidyä (spiritual illumination) from the Ätman, the use ofpotency, omniscience etc. would become inappropriate for it."So all activity in the case of Isvara is, according to Samkara,due to avidyä.

Introduction 25

On the other hand, jhâtrtva and kartftva (knowledge andactivity) are according to IsVarädvayaväda, the very nature ofthe Supreme. Never can the Supreme be thought of withoutHis activity. In this philosophy, activity is not an adjunct ofIsVara as in Samkara, but His very specific nature. In generalterms, His activity may be summed up in the five-fold act ofemanation or projection (srtfi), maintenance (sthiti) with-drawal (samhära), concealment of the real nature (vilaya), andgrace {anugraha). He performs these five acts eternally evenwhen he assumes the form of an empirical ego (jïva). Accord-ing to Isvarädvayaväda, Siva ispaftcakrtyakäri (always perform-ing five-fold act ) . According to Samkara, brahman is nifkriya(without any activity). MahesVaränanda says that inactivebrahman is as good as unreal.

iff M *i «I i TT T«

r(Mahärthamanjari , p.52)<'This is the specific nature of Paramesvara (Highest Lord)that He always performs the five-fold act of srfti etc. If this(i.e., activity) is not accepted, Ätmä as defined by Mäyä-Vedänta etc., characterized by the want of the slightest trace ofstir or activity would be as good as unreal."

ïivarâdvayavâda also accepts avidyä or rnäyä, but, accordingto it, avidyä or mäyä is not something which happens to affectïévara; it is rather Isvara's own voluntarily self-imposed limi-tation of Himself by His own êakti (power). According to Sam-kara, brahman is entirely inactive; all activity is due to mäyä.According to Isvarädvayaväda, activity belongs to lévara;mäyä derives only its activity from Him.

Secondly, mäyä, according to Säntabrahmaväda is anirvacaniya(indefinable), but according to IsVarädvayaväda, mäyä beingthe êakti of Isvara or Siva is real and brings about multiplicityand sense of difference.

According to Sântabrahmavâda, viéva or the universe ismithyä or unreal. According to IsVarädvayaväda, the universe isperfectly real; it is simply a display of IsVara's power. Sinceêakti is real, the universe which has been brought about by

24 ^ Pratyabhijnährdayam

iakti is also real. Since Samkara considersmäyä as neither realnor unreal (tt^ti^>*imPt4^«i)î ), his non-dualism is exclusive,but the non-dual Saiva philosophy considers mayä as Hva-mayi(an aspect of Siva), therefore the Saivanon-dualism is integral,all-inclusive. If brahman is real and mäyä is some indeterminateforce—neither real nor unreal as Samkara maintains, then there-would be a tinge of dualism in Samkara's philosophy.

Again, according to IsVarâdvayavâda, even in the state of theempirical egoorjfoa, the five-fold act of Siva continues; accord-ing to Sântabrahmavâda, ätmä (self) even in the state ofthe empirical ego is niskriya or inactive. Whatever activitythere is belongs to buddhi.

According to Samkara's vivartaväda, all manifestation is onlyname and form (näma-rüßa) and cannot be regarded as real inthe true sense of the word. According to lévarâdvayavâda, the•äbhäsas are real in the sense that they are aspects of the ulti-mately real or Parama Siva. Though they do not exist inParama Siva in the same way in which limited beings experi-ence them, they exist in Parama Siva as His experience orideation. So the äbhäsas are in essence real. What constitutesthe ideation of the Real cannot itself be unreal.

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

We may summarize the views of the two systems in a tabularform.

Säntabrahmaväda levarädvayaväda

1. Cit or brahman is only pra- Cit is both prakäia and vimarfakâêa (light) or jnäna (know- (light and activity).Thereforeledge). It is nisknya (init has both jnätrtva (knowledge)active) and kartrtva (doership). Gene-

rally speaking, it has five-foldactivity.

2. Activity belongs only to MahesVara has svätantrya.mäyä or aiidyä. îévara Therefore activity belongs toassumes activity only when Him. Maya is not something

Introduction 25

He is affected by avidyä ormäyä.

3 . Mäyä is anirvacaniya (in-definable)

4. Mäyä being 'indefinable isloosely associated with ïé-vara and is, in the last ana-lysis, unreal. Maya seemsto play the role cf a sepa-rate principle. Samkara'snon-dualism is, thereforeexclusive.

'5. In the case of the empiricalego or jiva also, the ätman isinactive. All activity be-longs to buddhiy the productof prakrti

6. The universe is mithyä orunreal. Manifestation isonly näma-rüpa and cannotbe regarded as real in thetrue sense. Samkara's non-dualism is exclusive of theuniverse.

7. In liberation, the universeis annulled.

8. According to SämkaraVedänta, avidyä is removedby vidyä) and when thishappens, there is mukti orliberation. Vidyä is theresult of fravana, manana,and nididhyäsana.

which affects Mahesvara orSiva. Mäyä is His own Sakti bywhich, He brings about multi-plicity and sense of difference.Mäyä being the êaktt of theDivine is perfectly real.Mäyä is Siva-mayï or cinmayiand is thus Siva's own iakti. I tis not a separate principle.Therefore, Saiva non-dualismis inclusive and integral.

Even in the case of jiva, thefive-fold activity of Siva neverceases.

The universe is hva-rüpa andtherefore real. It is a displayof the glory of the Divine.Äbhäsas being the ideation ofSiva cannot be false. Saivaphilosophy is thus inclusiveof the universe and real non-dualism.

In liberation, the universeappears as a form of Siva-consciousness or real I-consci-ousness.

According to non-dualisticSaiva philosophy, there aretwo kinds of ajnäna, viz., pau-rufa ajnäna which is inherent inthe purusa oi anu and bauddhaajnäna which is intellectual.By Vidyä only bauddha ajnäna

26 Pratyabhijftährdayam

can be removed; pauruça ajnânawill still remain. Such aperson will be landed only inblank abstractions, he will notrealize Sivatva or divinization.Pauruça ajnäna has also to beremoved. This can be removedonly by Eaktipäta which comesabout either by the dïksâ (ini-tiation) ) imparted by a selfVrealized guru (spiritual direc-tor) or by direct divine grace.

6. The Individual Self or Jiva

The individual according to this system is not simply apsycho-physical being but something more. His physicalaspect consists of the five mahabhütas or gross elements highlyorganised. This is known as his sthUlatarira. He has also thepsychic apparatus known as antahkarana (the inner instrument)consisting of buddhi, aharhkUra and marias.

ßuddht, ahamkära and manas together witn the fivetanmätras form a group of eight which is known as puryaâkaThis is the suksmaSanra in which the soul leaves the body at thetime of death.

There also works in him präna iakti. This is the divine iaktiworking both in the universe and the individual. It is bythis präna Sakti that everything is sustained and maintained.

There is also kundalini that is a form or expression of êaklî*This lies dormant in the normal human being.

Finally there is caitanya or Siva in the centre of his beingthat is his very Self.

Though intrinsically the Self of man is Siva, he becomes ananu or a limited individual because of änava mala.

7. Bondage

The bondage of the individual is due to innate ignorancewhich is known as änava mala. It is the primary limiting

Introduction 27

condition which reduces the universal consciousness to ananu or a limited aspect. It comes about by the limitation of theIcchä Sakti of the Supreme. It is owing to this that the jlvaconsiders himself a separate entity, cut off from the universalstream of consciousness. It is consciousness of self-limitation.

Coming in association with the categories of the aiuddhaadhvä or the order of the extrinsic manifestation, he becomesfurther limited by mäyiya mala and kärma mala. Mäyiya malais the limiting condition brought about by mäyä. It is bhinna-vedya-prathä — that which brings about the consciousness ofdifference owing to the differing limiting adjuncts of the bodyetc. This comes about by the limitation of the jnâna êakti ofthe Supreme.

It is by these malas that the individual is in bondage whirledabout from one form of existence to another.

8. Liberation

Liberation according to this system means the recognition(pratyabhijM) of one's true nature which means in other wordsthe attainment of akrtnma-aham-vimars'a — the original, innate,pure I-consciousness. The following verse of Utpaladevagives an idea of pure I-Consciousness.

—li. Pn I. 6.1.

The pure I-consciousness is not of the nature of vikalpa, forvikalpa requires a second i.e., all vikalpa is relational. The nor-mal, psychological I-Consciousness is relational i.e., the Self-Consciousness is in contrast with the not-Self. The pure I -consciousness is not of this relational type. It is immediate aware-ness. When one has this consciousness, one knows one's realnature. This is what is meant by liberation. As Abhinava-gupta puts it :

—Tanträloka. I. p. 192.


Moksa (liberation) is nothing else but the awareness of one'strue nature.

By this real I-consciousness, one attains Cidänanda — thebliss of the cit or Universal Consciousness. The citta or theindividual mind is now transformed into Cit or Universal con-sciousness (vide Sütra 13 of Pr. Hr . ) . The attainment of thispure I-consciousness is also the attainment of Siva-Conscious-ness in which the entire universe appears as I or Siva.

According to this system, the highest form of änanda or blissis jagadänanda — the bliss of the world in which the whole worldappears to the liberated soul as Cit or Siva.

This liberation cannot be achieved by mere logic-choppingor intellectual pyrotechnic. It comes by Saktipäta ( the descentof Divine §akti) or anugraha i.e., Divine grace.

Saktipäta or Anugraha

Those who, owing to the samskäras of previous birth, arevery advanced souls receive tivra or intense êaktipâta. They areliberated without much sädhanä or praxis.

Those who are less qualified receive madhyama êaktipata. Thisinduces them to seek a guru or spiritual preceptor, to get initia-tion and practise yoga. In due course, they get liberation.

Those who are still less qualified receive manda (moderate)Jaktipäta. This creates in them genuine eagerness for spiritualknowledge and meditation. They will also get liberation incourse of time.

Upäyas

But grace is not the outcome of caprice. It has to be earnedby moral and spiritual discipline. The means of earning gracehave been divided under four broad heads, viz., Änavopäya,Sâktopâya, ââmbhavopâya, and Anupäya. These upäyasare recommended to get rid of the malas so that one may be-come fit for receiving grace.

Introduction 29

Äqavopäya is the means whereby the individual utilizes hisown karanas or instruments as means for his transformation forSelf-realization. It includes disciplines concerning the regula-tion oï präna> rituals, concentration on one's chosen deity etc.Ultimately, it brings about Self-realization by the unfolding ofmadhya-dhäma or susumnä. It is also known as kriyopäya, becauseKriyä — such as repetition of a mantra and the practice ofrituals etc. —plays an important part in it. This is also knownas bhedopäya, because this discipline starts with a sense of bhedaor difference.

Säktopäya is concerned with those psychological practiceswhich transform the inner forces, and bring abou'^n the mdividual samaveéa or immersion of the individual consciousness inthe divine. In this mostly mantra êakti comes into play by whichthe individual acquiresprätibha jMna or true knowledge; gra-dually his feeling of duality gets less and less and his conscious-ness merges in para-sarhvid. In this discipline one has to medi-tate something like this " I am Siva", "The whole universe isonly an expansion of my true Self".

In änavopäya, the senses, präna and manas are pressed intoservice; in täktopäya, it is manas only that functions actively. Itis also known as jnänopäya, because mental activities play animportant role in it. I t is also known as bhedäbheda-upäya, be-cause it is based both on difference and identity. By this, thekundahm rises up from mülädhära without much effort for thecontrol of präna and brings about Self-realization.

Sämbhavopäya is meant for advanced aspirants who bymeditating on Sivatattva attain to His consciousness. This isthe path of'constant awareness*. One starts with the analysis ofpanca-krtya, sädhanä of vikalpa-k$aya> and the practice of theconsciousness that the universe is only reflection of aï, but latereven these have to be given up. This leads easily to pure I-consciousriess.

Anupäya can hardly be called an upäya. This depends en-tirely on anugraha or grace. This grace may come through oneword of the guru (spiritual director) and light may dawn uponthe aspirant and thus he may acquire an experience of the reaLself in a trice or divine grace may be showered on him directly

30 Pratyabhijnâhrdayam

and he may instantly realize his Self. The prefix 'an ' in anupäyahas been explained by some in the sense of i$at or very little.In this sense anupäya means very little or nominal effort on thepart of the aspirant. In both cases, anupäya connotes realiza-tion, solely through very intense grace (tivratama Êaktipâta),Sometimes by the very sight of a person who has acquiied self-realization, an aspirant receives illumination, and is trans-formed.

Anupäya is generally designated as änandopäya.Ksemaräja says that by the development of the madhya or

centre, one attains cidänanda or bliss of the Supreme conscious-ness. This madhya is to be conceived separately from the pointof view of the above three upäyas. From the point of view of theanavopayaSmadhya* is the suçumnâ nädi between the i<j,ä and pingaläthat has to be unfolded. From the point of view of iäktopäya,cmadhya* is the parä-sarhvid that has to be reached. From thepoint of view of Sämbhavopäya it is akririma aham or the pure I-consciousness that is the 'madhyd* or centre of everything. It isthe madhya that has to be attained by one of the above means.

For the unfoldment of madhya, Ksemaräja recommends vikalpa-h$aya> iakti-sankoca, fakti-vikäsa, väha-ccheda, and the practice ofädyanta-koti (for details, see Sütra 18).

Of these, vikalpa-k$aya is Mmbhavopâya, Éaktisankoca and vxkâsaare säktopäya, and väha-ccheda and ädyanta-ko(inibhälana areänavopäya.

Pratyabhijnâ lays the greatest stress on the meditation onpanca-krtya and the practice of vikalpa-k$aya. It maintains thatthe five-fold act of Siva, viz., srfti, sthiti, samhära, vilaya andanugraha is going on constantly even in the individual. The as-pirant should constantly dwell on the esoteric meaning of thisfive-fold act in order to rise to higher consciousness. The mentalperception of the individual with reference to a particular placeand time is the srfti in him, the retention and enjoyment ofwhat he perceives is the sthiti or preservation. At the time ofthe delight of I-consciousness, it is absorbed in consciousness.This is samhära. When even after its being withdrawn, its impres-sion is about to rise into consciousness again, it corresponds tovilaya. When it is completely absorbed into Citov true Self by theprocess of katha-päka, it is anugraha. (Sütra 11 may be consulted

Introduction 31

for details). This practice qualifies the aspirant for purecidänanda.

Another method is vikalpa-ksaya. The mind is the happyhunting-ground of all kinds of ideas that rise one after anotherlike waves upon the sea. We get involved in these ideas andare unable to get behind them to the placidity of the under-lying consciousness. The practice of vikalpa-ksaya is recommendedfor getting rid of ksobha or mental agitation, and recapturingthe underlying consciousness, on the surface of which the vikalpashave their play. This cannot be done by force, for that createsresistance. This can be achieved only by alert passivity, by relax-ing the citta or mind, by not thinking of anything in particular,and yet not losing awareness.

By these practices, one acquires samäveia or immersion intothe divine consciousness. In order that this samäveia may befull, perfect and an enduring experience, one has to practiseKrama-mudrä (for details of Krama-mudrâ, see Sütra 19). ByKrama-mudrä, the experience of identification of the individualconsciousness with the Universal Consciousness has to be carriedout into the experience of the outer world. This system doesnot believe that samäveea to be complete which lasts only solong as samâdhi (contemplation) lasts, and disappears after onerises from that state. It believes that that is perfect samäveea inwhich even after getting up from the contemplative state, itcontinues, and the world no longer appears as mere 'earth,earthy', but as capparelled in celestial light', as an expression,and play of the Universal Consciousness, and the aspirant feelshimself also as nothing but that consciousness. Then the worldis no longer something to be shunned, but an eternal delight(jagadänanda). Then does one truly acquire akrtrima-aham-vimars'a— pure I-consciousness in which the world does not stand overagainst the I in opposition but is the expression of that I itself.

This is the conception of jïvan-mukti in this system. Theworld-process starts from the pure I-consciousness of Siva. Atthe level of man that I-consciousness gets identified with itsphysical and psychic coverings, and the world stands overagainst it as something different toto caelo. The task of man isto re-capture that pure I-consciousness in which it and the uni-verse are one.

32 Pratyabhijnahrdayanv

Surely, such a stage cannot be reached all at once. The systemvisualizes a hierarchy of experients who rise gradually in theevolutionary process to the pure I<-consciousness of Siva.

The normal individual is known as sakala. He has all the threemalas — kärma, mäyiya and änava. After many rebirths duringwhich he is the plaything of Nature—both physical and psychic,he is seized with psychic fever and tries, to know the whence andthe whither of this life. This is the first expression of the anugrahaof Siva.

If he is not very cautious and indulges in lower kinds of yoga,he may become a pralayakala. He is free from kärma mala,and has only mäyiya and änava mala, but he has neither jnänanor knyä. This is not a desirable state. At the time of pralayaor withdrawal of the universe, every sakala becomes a pralayakala.

Vtjnänäkala is an experient of a higher stage. He has risenabove mäyä but is still below Buddha Vidyä, He is free from thekärma and mäyfya malas but has still änava mala. He has jnänaand icchä, but no kriyä

Above the vijnänäkala are the experients in successive ascentknown as Mantra, MantresVara, Mantra-mahesvara and âiva-pramätä. These are free from all the three malas, but theyhave varying experience of unity consciousness (for details,the chart in Note no. 39 may be seen).

It is only to the âiva-pramâtâ that every thing appears asSiva,

Pure I-consciousness is the fons et origo of the entire worldprocess.

Involution starts from the pure I-consciousness of Siva.Evolution gets back to the same pure consciousness, but thepilgrim goes back to his home, enriched with the experienceof the splendour of &iva he has had on the way. Veil afterveil lifts, and he is now poised in the heart of Reality. Hemay now well exclaim in the words of Abhinavagupta :

n—quoted in Mahârthamanjarï p. 25.

Introduction 33

**It is âiva Himself, of un-impeded Will and pellucidconsciousness, who is ever sparkling in my heart. It is Hishighest Sakti Herself that is ever playing on the edge of mysenses. The entire world gleams as tfie wondrous delight ofpure I-consciousness. Indeed I know not what the sound'world' is supposed to refer to,"

ANALYSIS OF CONTENTS

Sùtra i : The absolute Citi (Consciousness) out of its own freewill is the cause of the siddhi of the universe.

Universe in this context means everything from Sadâsivadown to the earth.

Siddhi means bringing into manifestation, maintenance,and withdrawal.

Citi—The absolute consciousness alone is the power thatbrings about manifestation. Mäyä, Prakrti is not the causeof manifestation. Inasmuch as it (Citi) is the source of bothsubject, object, and pramäna (means of proof), no means ofproof can prove it (i.e. it is its own source)»

Siddhi may be taken in another sense also. It may meanbhoga (experience) and mokça (liberation). Of these also theabsolute freedom of the ultimate divine consciousness is thecause.

The word 'hetu9 in the sütra means not only cause in whichsense it has been already interpreted above. It also means'means'. So Citi is also the means of the individual's ascensionto the highest consciousness where he becomes identified withthe divine consciousness.

Citi has been used in the singular to show that it is unlimit-ed by space, time etc. It has been called svatantra (of freewill) in order to show that it by itself is powerful to bringabout the universe without the aid of Maya etc.

Citi is, therefore, the cause of manifestation, the means ofrising to Siva, and also the highest end. This Sütra strikesthe key-note of the entire book.

Sütra 2 : By the power of her own free will does she (Citi) unfoldthe universe upon her own screen*

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

Sütra 3 : This (i.e. the Universe ) is manifold because of thedifferentiation of reciprocally adapted objects and subjects.

Analysis of Contents 35

The universe appears to be different and manifold becauseof the differentiation of experients and the objects experienc-ed. These may be summarised thus :

1. At the level of Sadätiva-tattva, the I-consciousness ismore prominent; the experience of the universe is just in anincipient stage. The individual experient who rises to such alevel of consciousness is known as Mantra-mahe4vara and isdirected by Sadâéiva. He has realized Sadaêiva-tattva and hisexperience is of the form — "I am this". The consciousness ofthis (the universe) is not fully marked out from the 'I* at thislevel.

2. At the level of fcvara-tattva, the consciousness of both*V and 'this* is equally distinct. The individual experientwho rises to this level is known as Mantreévara. The universeis clearly distinct at this stage, but it is identified with theSelf. Mantreévara is directed by ïévara.

3. At the level of Vidyä-tattva, the universe appears asdifferent from *I\ There is an experience of diversity, thoughthere is unity in diversity. The individual experients ot this stageare kriown as Mantras. They are directed by Ananta-bhattä-raka. They have an experience of diversity all round, of theuniverse as being distinct from the Self (though it may stillbelong to the Self).

4. The stage of the experient below Buddha vidyä, but aboveMâyâ is that of Vijnänäkala. His field of experience consists ofsakalas and pralayäkalas. He feels a sense of identity withthem.

5. At the stage of Maya, the experient is known aspralayakevahn. He has neither a clear consciousness of CF, norof 'this', and so his consciousness is practically that of thevoid.

6. From Maya down to the earth, the experient is sakala•who experiences diversity all round. The average humanbeing belongs to this level.

Siva transcends all manifestation. His experience is that ofpermanent bliss and identity with every thing from Sadàéivadown to the earth. Actually it is Siva who flashes forth invarious forms of manifestation.


Sûtra 4 • The individual (experunt) also, tn whom citi or cons-ciousness is contracted has the universe (as his body) tn a contractedform.

It is Siva or Cit that by assuming contraction becomes boththe universe and the experients of the universe.

Knowledge of this constitutes liberation.

Sütra 5 : Citi (universal consciousness) itself descending from(the stage of) Cetana becomes citta (individual consciousness)inasmuch as it becomes contracted in conformity with the object ofconsciousness.

The universal consciousness itself becomes the individualconsciousness by limitation.

The universal consciousness in the process of limitation haseither (1) the predominance of cit or (2) the predominance oflimitation.

In the former case, there is the stage of Vjfiänäkala whenprakâêa is predominant, or Suddha-vidyä-pramätä, when bothprakäea and vimaüa are predominant, or ïéa, Sadâéïva,Anäerita-Siva. In the latter case, there is the stage of Sünya-pramâtâ etc.

The universal consciousness itself by assuming limitationbecomes individual consciousness Jfiäna, Kriyä and Maya ofthe universal consciousness become sattva, rajas and tamos inthe case of the individual.

Sutra 6 : The mäyä-pramätä consists of it (i. e. citta).

The mäyä-pramäta also is only Citta.

Sütra 7 : And (though) he is one, he becomes of two-fold form,three-fold, four-fold and of the nature of seven pentads.

The Cit is Siva Himself. Consciousness cannot be sunderedby space and time.

Since by limitation it assumes the state of the experient andthe object experienced, it is also of two forms. It also becomesthree fold as it is covered with the mala pertaining to açu, mäyä,and karma. It is also four fold, because it assumes the natureof (1) tünya, (2) prôna, (3) puryaffaka, and (4) the gross body.The seven pentads i.e. the thirtyfive tattvas below Siva down to


the earth is also its nature. From Siva down to Sakala he alsobecomes seven fold experients and of the nature of five foldcoverings (from Kalâ to Niyati).

Sutra 8 : The positions of the various systems of philosophy areonly various roles ofthat (consciousness or Self).

The positions of the various systems of philosophy are, so tospeak, roles assumed by the Self.

1. The Gärväkas, for instance, maintain that the Self isidentical with the BODY characterised by consciousness.

2. The followers of Nyâya practically consider BUDDHI tobe the Self in the worldly condition. After liberation, theyconsider Self as identical with the void.

3. The Mîmâmsakas also practically consider Buddhi tobe the Self inasmuch as they believe the I-CONSCIOUSNESS to bethe Self.

4. The Buddhists also consider only the functions of BUDDHI

as the Self.5. Some Vedäntins regard PRAÂ as the Self.6. Some of the Vedäntins and the Mädhyamikas regard

'NON-BEING* as the fundamental principle.7. The followers of Päncarätra believe Väsudeva to be the

highest cause.8. The followers of Sänkhya practically accept the position

of the Vijfiänäkalas.9. Some Vedäntins accept ÏSVARA as the highest principle.

10. The Grammarians consider PASYANTÏ or SADÄÖVA to bethe highest reality.

11. The Täntrikas consider the ÄTMAN as transcending theuniverse to be the highest principle.

12. The Kaulas consider the UNIVERSE as the Ätman prin-ciple.

13. The followers of Trika philosophy maintain that theÄTMAN is both immanent and transcendent.

The Sütra may be interpreted in another way, viz,, theexperience of external things as colour etc., and internalexperience as pleasure etc. become a means of the manifesta-tion of the essential nature of Siva or the highest reality.


Sütra9 : In consequence of its limitation of Sakti, Reality which's all consciousness becomes the mala-covered samsann.

The Will-power being limited, there arises the änava mala,the mala pertaining to the jiva by which he considers himselfto be imperfect.

Omniscience being limited, there arises knowledge of a fewthings only. Thus there comes to be mäyiya mala, whichconsists in the apprehension of all objects as different.

Omnipotence being limited, the jiva acquires karma mala.

Thus due to limitation, sarva-kartrtva (Omnipotence)becomes kola (limited agency), sarvajfiatva (Omniscience)becomes vidyä (limitation in respect of knowledge), pürnatva(all fulfilment) becomes räga (limitation in respect of desire),nityatva (eternity) becomes Käla ( limitation in respect of time),vyäpakatva (Omnipresence) becomes niyati (limitation inrespect of space and cause). Jiva (the individual soul) isthis limited self. When his Sakti is unfolded, he becomes SivaHimself.

Sütra io i Even in thi$ condition [of empirical self), he {theindividual soul) does the five krtyas like Him (i.e. like Siva).

Just as Siva does the five fold act in mundane manifestationas an unfoldment of His real nature, so does He do it—in thelimited condition öf a. jiva.

The appearance of objects in a definite space and time istantamount to sra$\rtä (emanation), their appearance inanother apace and time and thus their disappearance to theindividual soul constitutes sarhhartrtä (withdrawal); continuityof the appearance of the objects constitutes sthäpakatä(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).

Sütra ii : He also does the five-fold act of manifesting, relishing,thinking out, setting of the seed and dissolution. This is so from theesoteric stand-point of the Yogin.

Whatever is perceived is äbhäsana or sr$ti. The perception


is relished for sometime. This is rahti or sthiti. I t is with-drawn at the time of knowledge. This is sarhhära.

If the object of experience generates impressions of doubtetc., it becomes in germ the cause of transmigra tory existence.This is bijävasthäpana or vilaya.

If the object of experience is identified with consciousness,it is the state of viläpana or anugraha.

Sutra 12 : To be a samsârin means being deluded by one9s ownpowers because of the ignorance ofthat (i.e. authorship of the five-foldact)

In the absence of the knowledge of the five-fold act, onebecomes deluded by one's own powers, and thus transmigratesever and anon.

While talking of fakti, we would do well to realize that thehighest Vâk lakti has the knowledge of the perfect *F. She isthe great mantra inclusive of the letters ca' to ksa'> and reveal-ing the empirical experient. At this stage, she conceals thepyre distinctionless consciousness and throws up ever newforms different from one another.

The empirical experient deluded by the various powersconsiders the body, präna etc. as the Self. Brâhmï and otherfaktis bring about emanation and maintenance of differenceand withdrawal of identity in the empirical subject (paêu-

daiâ).At the stage of spati\ they do the reverse i.e. bring about

the emanation and maintenance of identity, and withdrawal ofdifference. Gradually they bring about the state of'avikulpa9.This is known as pure Vikalpa power.

The above technique of establishing unity-consciousness isknown as *Sämbhavopäya\

Now follows Säktopäya or Säkta technique of unity — Con*sciousness.

Cit-Sakti in this context is known as Vämetvari. Her sub-species are khecari, gocari, dikcarî, bhucaru These bring aboutobjectification of the universal consciousness. By khecarï iaktiy

the universal consciousness becomes an individual subject; bygocari iakti, he becomes endowed with an inner psychicapparatus; by dikcarl fakti, he is endowed with outer senses, by

40 Pratyabhijnährdayatn

bhücarl, he is confined to external objects. By yogic practice,khecari brings about consciousness of perfect agency; gocatibrings about consciousness of non-difference, dikcari bringsabout a sense of non-difference in perception, bhücari bringsabout a consciousness of all objects as parts of one Self.

There is a third technique known as änavopäya. When theaiêvarya êakti of the Lord conceals her real nature in the caseof the individual and deludes him by präna etc., by thevarious states of waking, dreaming etc, and by the body bothgross and subtle, he becomes a sarhsdrin. When in the yogicprocess, she unfolds the udäna iakti, and the vyäna éakti,the individual comes to acquire the experience of turya andturyätita states, and becomes liberated while living.

Sütra 13 : Acquiring full knowledge of it {i.e. of the five-fold actof the Self) Citta itself becomes Citi by rising to the status of cetana.

When the knowledge of the five-fold act of the Self dawnson the individual, ignorance is removed. The Citta ( individualconsciousness) is no longer deluded by its own limiting powers;it re-captures its original freedom, and by acquiring a know-ledge of its real nature, rises to the status of Citi (i.e. universalconsciousness).

Sütra 14 : The fire of Citi even when it descends to the (lower)stagey though covered (by mayo) partly burns the fuel of the known(i.e. the objects).

liciti is non-differentiating consciousness intrinsically, whyis it that it is characterized by a sense of difference at the levelof the individual ?

The answer is that even at the level of the individual, Citidoes not completely lose its nature of non-dififerentiation, forall the multifarious objects as known are assimilated to Citiitself i.e. in the knowledge-situation, the objects become a partand parcel oidti. As fire reduces to itself every thing throwninto it, even so, Citi assimilates to itself all the objects ofknowledge. Only owing to its being covered by Mäyä> citidoes not reduce objects of knowledge to itself completely, forowing to the previous impressions (sarhskâras),), these objectsappear again.


Sütra 15 : In the r$-assertion of its {inherent) power 9 it makes theuniverse its own.

Bala or power means the emergence of the real nature oîdtuThen Citi manifests the whole universe as identical with itself.This is not the temporary play of Citi, it is rather its perma-nent nature. It is always inclusive, for without this inclusivenature of Citi even body and other objects would not beknown. Therefore, the practice recommended for acquiringthe power of Citi is meant only for the removal of the falseidentification of oneself with the body etc.

Sütra 16 : When the bliss of Cit is attained, there is the lastingacquisition ofthat state in which Cit is our only Self and in which allthings that appear are identical with Cit. Even the body etc. that isexperienced appears as identical with CiL

The steady experience of identity with Cit means jïvanmukti( liberation even in this physical body ). This comes about bythe dissolution of ignorance on the recognition of one's truenature.

Sütra 17 : By the development of the centre is acquisition of the blissof the spirit.

By the development of the centre can the bliss of the spiritbe obtained. Sarhvit or the power of consciousness is calledthe centre, because it is the support or ground of every thingin the world. In the individual, it is symbolized by the centralnädl i.e, susumnä. When the central consciousness in man deve-lops or when the susumnä nädl develops, then is there the blissof the universal consciousness.

Sütra 18 : Herein (i.e. for the development of the Centre) themeans are :

Dissolution of vikalpa; sankoca-vikäsa of Sakti; cutting of thevähas; the practice (of the contemplation) of the kofi {point) of thebeginning and the end.

The first method is vikalpaksaya. One should concentrate onthe heart, should not allow any vikalpa to arise, and thus byreducing the mind to an avikalpa condition, and holding theSelf as the real experient in the focus of consciousness, one

42 Pratyabhijnähfdayatn

would develop the madhya or consciousness of central realityand would enter the turya and turyätita condition. This is themain method of Pratyabhijnä for madhya-vikäsa.

The other methods do not belong to Pratyabhijnä but arerecommended for their utility. Sankoca and vikäsa of iaktuSankoca of iakti means withdrawing of consciousness tL trushes out through the gates of the senses, and turning itinwardly towards the Self. Vikäsa of êakti means holding theconsciousness steadily within, while the senses are allowed toperceive their objects. Another way of acquiring sankoca andvikäsa of êakti is the practice of prasara and vifräntt in the stageof ürdfwa kundalinï. Emergence from samädhi while retainingits experience is prasara or vikäsa, and merging back intosamädhi and resting in that condition is vieränti or sankoca,

A third method is väha-ccheda i.e. cessation of prôna andapäna by repeating inwardly the letters *ka\ cha' etc. withoutthe vowels, and tracing the mantras back to their sourcewhere they are unuttered.

A fourth method is ädyanta-koti-nibhälana i.e. the practice offixing the mind at the time of the arising of präna and itscoming to an end between the ädi i.e. the first or heart andthe anta i.e. the distance of twelve hngers trom the pointbetween the two eye-brows.

Sutra 19 : In vyutthäna which is full of the after-effects of samädhi,there is the attainment af permanent samädhi, by dwelling on one'sidentity with Cit {universal consciousness) over and over again»

Even on the occasion of vyutthäna, the yogin sees the entireuniverse dissolve in Cit by the process of nimilana-samädhi. Thushe acquires permanent samädhi by Krama-mudrä.

Sutra 20 : Then {i.e. on the attainment of Kramamudra), as aresult of entering into the perfect ^consciousness or Self which, is inessence cit and änanda {i.e. consciousness and bliss) and of the natureof the great mantra-power, there accrues the attainment of lordshipover one9s group of the deities of consciousness that bring about allemanation and re-absorption of the universe. All this is the nature ofSiva.

When one masters kramamudra etc., one enters into thereal perfect I-consciousness or Self, and acquires mastery or


lordship over the group of consciousness-deities that bring aboutemanation and absorption of the universe. The perfect I-consciousness is full of light and bliss. No longer is the indivi-dual deluded into considering his body, gross or subtle, pränaor senses as the *F, he now considers the divine light withinas the real ' P . This real T is the sarhvit, sadâêiva and Mahe§-vara. This I-consciousness means the resting of all objectiveexperience within the Self. It is also called Svätantrya orsovereignty of Will, the primary agency of everything andlordship. This consciousness of pure *F is the fons et origo ofall the mantras, and therefore it is of great power. It is theuniversal Cit itself. By acquiring this consciousness, onebecomes the master of these iaktis that bring about the ema-nation and absoiption of the universe.

3ff

i

II \ II

OM — Adoration to one who i s the very embodimentof bl iss and auspiciousness

NOW (commences)

THE PRATYABHIjftÄHFlDAYA

[The Secret of Recognition1]

Adoration to Siva2 who eternally8 brings about the fiveprocesses,4 who makes manifest the Highest Reality which isat the same time the Highest Value5 viz., His Self6 (which isalso the Real Self of each individual) that is a mass of con-sciousness and bliss.7

Out of the great ocean (of the doctrine) of Recognitionwhich is the quintessence of the secret doctrine8 concerningSamkara9 is brought out the cream (i.e. the essential part) byKsemaräja to nullify the poison of samsara 10

46

In this world, there are some devoted people, who areundeveloped in reflection and have not taken pains in studyingdifficult works like Logic and Dialectics, but who neverthelessaspire after Samävefa11 with the highest Lord which blossomsforth with the descent of Sakti.12 For their sake, the truth ofthe teaching of lêvara-pratyabhijnâ* is being explained briefly.

In order to explain the universal causality of the divinitythat is the Self ( of all), its attainability by easy means, andthe high reward, it is said (lit., he says) :

Sutra I.13 The absolute1 4 Citi15 of i ts own free will i sthe cause of the Siddhi16 of the universe.

Commentary

cOf the universe or Viêucf means from Sadâsiva17 etc. downto the earth. (In the matter oQ Siddhi means 'in effectuation*i.e., in bringing about sr${i or manifestation, sthiti or continuedexistence, and samhära or resting in the Highest Experient.18

( In bringing about all this), the Highest Sakti,19 viz. the

* This is a great and well-reasoned out work on Pratyabhijnâ byUtpalâcârya who flourished in the ^th century A.D. Prof. Leidecker trans-lates even ïsvara-pratyabhijnâ. He is unable to see that what Ksemarâjameans to say is that he is giving a summary of the teachings of ïsvarapratya«bhijnâ.

47

i

\

divine consciousness—power which is absolute and of free will,consists of the highest vimarfa,20* and is non-distinct fromSivabhattärkaP- is the hetu or cause. It is only when Citi9 theultimate consciousness—power, comes into play that the universecomes forth into being (lit. opens its eyelids), and continues asexistent, and when it withdraws its movement, the universealso disappears from view (lit. shuts its eyelids). One's ownexperience would bear witness to this fact (lit. in this matter) .The other things, viz., Mäyä, Prakrti etc., since they are(supposed to be) different from the light of consciousness cannever be a cause of anything (lit. anywhere), for not beingable to appear owing to their supposed difference fromconsciousness-power, they are (as good as) non-existent. But ifthey appear, they become one with the light (of conscious-ness). Hence Citi which is that light alone is the cause. Neveris the other one (viz., Mäya> Prakrti) any cause. Therefore,space, time, and form which have been brought into beingand are vitalized by it (Citi) are not capable of penetratingits real nature, because it is all-pervading, eternal ( lit. everrisen),22 and completely full (in itself). This is to be under-stood by the import (of the Sütra).

* Vimarêa is a highly technical terra of this system. See note no. 20.Prof. Leidecker translates it as 'reason* (which is the dictionary meaning) .This is entirely erroneous. It is not reason which brings about this world,nor is it absolute and of free will.

48

It may be objected,(If all is cit or consciousness then), is notthe universe itself non-existent (lit. nothing whatsoever),different as it is from Cit (consciousness) ? If it be maintainedthat the universe is non-different (from Cit), how can oneestablish the relation of cause and its effect (between citand jagat if they are identical).*

The answer is — It is the divine consciousness alone ( cidevabhagavati) — luminous, absolute and free-willed as it is, whichflashes forth in the form of innumerable worlds. This is what ismeant by the causal relation here. It is used in its highestsense.§ Since this (i.e. consciousness) alone is the cause ofthe Siddhi i.e. manifestation of the universe which consists ofpramätr22 (subjects or knowers), pramäna2* (knowledge and itsmeans), andprameya25 (objects or the known), therefore ppormeans of proof (pramäna) whose main function is to bring tolight new objects, is neither fit nor qualified to prove the(ultimate) consciousness, (which is ever present) which isabsolute, unlimited and self-luminous. This is declared inTrikasära (as follows) :

•i.e. In causal relation, the effect is believed to be different from thecause. Cit is supposed to be the cause of the universe, but if the universe isnon-different from the cause, how can it be its effect ? ( for the effect mustbe different from the cause).

§ In the highest sense, the causal relation does not mean succession,but simultaneous expression. The flutter of Cttt is simultaneous manifesta-tion of the universe.

49

ftnct

ffefiBT:f—

Just as (when) one tries to jump over the shadow of one'slêad with one's own foot, the head will never be at the placeof one's foot, so (also) is it with haindavïKalä.29

Since it (consciousness) is the cause of the siddhi of theuniverse—as well as sarhhäia which consists in bringing about—sämarasya21 or identity with the highest non-jdual ( conscious-ness), therefore is it called süatanträ2* i.e. free-willed. Its freewill being recognized, it becomes the cause of the siddhi* (i.e.attainment) of the universe, which siddhi is of the nature ofbhoga i.e. experience and moksa i.e. ^liberation (from thebondage of limited experience). By repetition, the sütra shouldbe interpreted in the above sense also.

[Now the word ehetu' is taken in the sense of means. ] Again,vUva or universe means (external objects like) blue (etc.),(internal feeling like) pleasure, (limited experient) body>

präna etc. Its (i.e. of the VUva) siddhi (i.e., fulfilment orestablishment) is the hetu or means of the awareness of Citi>This siddhi consists in the âveêa or merging in the Self which isof the nature of vimarêa by gradual mounting, beginning with

pramäna or knowledge30 ( and coming to rest in the pramätä or

* Siddhi also means fruition, attainment, perfection. It is in this sensethat the writer now interprets the word 'Siddht*.

so

5514» H KR <bf fctylld W

\\ *l \\

knower). By 'means' is meant here ceasy means'.f As is saidin the excellent Vijnänabhaffäraka (VijMnabhatrava, v. 106) :

"The consciousness of object and subject is common to all the embodiedones. The Togins, however, have this distinction that they are mindful ofthis relation'» (i.e. the object is always related to the subject;without this relation to the subject there is no such thing*asan object. The yogi is always conscious of that witnessingawareness from which the subject arises and in which itfinally rests).

Citi (consciousness) used in the singular (in the sütra)denotes its non-limitation by space, time etc., (and thus),shows the unreality of all theories of dualism. The wordsvatantra (absolute, of free will) (in the sütra) points out thefact that supreme power is of the essence of city and thusextinguishes it from the doctrine of Brahman31 (i e. SäiikaraVedânta, where the Cit is considered to be non-active). Theword viSva etc. declares that it (Ctt) has unlimited power, canbring about every thing, is an easy means (for emancipation),and is the great reward (i.e. it is an end in itself).

t 'Sukhopâya9 does not mean 'way to happiness' as Prof. Leideckerthinks.

II ^ II

§ffîîcf

But here a question arises—If Citi is the cause of theuniverse, it would presuppose material cause etc., (in orderto bring about this apparently diflferent universe) and (thusthere would be) non-abandonment of dualism. Apprehendingthis (question), he (the author) says :

Sutra 2« By the power of her own wil l (alone),she (citi) unfolds the universe upon her own screen (i.e»in herself as the basis of the universe)»

Commentary

Svecchayd—i.e. by the power of her own will, not by thewill of another as (is maintained by) the Brahman doctrine,and similar (systems). Moreover (the phrase) 'by the powerof her own will' implies (that she brings about the universe) byher power alone, not by means of (any extraneous) materialcause etc. In this way (i.e. on the presupposition of materialcause etc.), if the aforesaid absolute, free will is denied to her(i.e. to Citi), her Cit-ness itself would not be possible (i.e. Citand free will are inseparable).

Svabhittau means on her own screen (i.e. in herself as thebasis), not anywhere else. She unfolds the previously defineduniverse (i.e. from Sadâéiva down to the earth) like a city

52

U ^ \\

II 3 M

in a mirror, which though non-different from it appears asdifferent.82 Unmilana means only making explicit what isalready lying (implicit) (in citi). By this is meant theexistence of the universe (in citi) as identical with the light(of ah).

Now in order to make clear the nature of the universe bymeans of analysis, he (the author) says :—

Sûtra 3. That (i.e. the universe) i s manifoldbecause of the differentiation of reciprocally adapted(anurüpa) objects (grâhya) and subjects (grâhaka).

Commentary

T ^ ( t h a t ) means the universe; 'nänä' means manifold.Why (manifold) ? Because of the differentiation \bheda)between objects and subjects which are anurüpa i.e. in a stateof reciprocal adaptation.

[The correspondence or reciprocal adaptation of objectand subject now follows].

Just as in the Sadähva principle, (there is the experienceof) the total universe (Viéva) as an object {grähya) of the

53

Ï : I

^Rl dikW^kl

nature of para-para i.e, both identical and different, (a stagein which the experience is of the form 'I am this'} (in which)the experience is dominated (äcckädita) by the Consciousne3Sof I (ahantä), and (in which the experience of) this-ness(idantâ) is (yet) incipient (aspkufa), even so there is the groupof experients (pramätärs), called mantrarnaheêvaras who aregoverned by the blessed Lord Sadaéiva,83 and whose existencein that state is brought about by the will of the highest Lord.

Just as in the lêvara tattva (principle), the entire universeis apprehended (grähya) (in the form, "I am this") whereboth the consciousness of I (ahanta) and that of this{idanta) are simultaneously distinct (sphuta), even so(tathävidha eva) is (the consciousness of) the group of indivi-dual experients, (known as) mantreêvara, governed by venerableIsvara.34

In the stage of Vidyâ or Suddha Vidyä, just as there arethe experients, called Mantras, of different states togetherwith many secondary distinctions, governed by Anantabhat-târaka, even so there is as an object of knowledge (prameya)one universe whose sole essence consists of differentiations.35

Above Mâyâ (and below Suddha Vidyä) are the ex-perients, called Vijnänäkalas who are devoid of (the sense of)agency (kartrtä), and who are of the nature of pure awareness{Suddha-bodhätmänah). Corresponding to them is their object

II ^ II

of knowledge or field of experience {prameya) which is identi-cal with them {tadabhedasäram) (consisting of) sakalas andpralayäkalas known to them (paricita) in their previous states- ofexistence (pürvävasthä).36

At the stage of Maya, (are) the experients of void (Sünya)tfr pralayakevalins whos& field of experiencs practically consistsûî the insensible which is quite appropriate to their state.37

(After the pralayäkalas) are stationed the sakalas (fromMaya) upto the earth who are different from every thingand limited^ and whose field of experience is as limited anddifferent as themselves (tathäbhütam).**

Sivabhattâraka, however, who transcends all these (i.e.all the experients fromMantramaheévara to Sakala), who is con-stituted only ofprakaêa (light) has states or modes whkh areonly of the form of prakäia (light i . c consciousness).39 Againin blissful Paramaéiva (highest âiva) who both transcends theuniverse and is the universe, who is highest bliss and consistsof a mass ofprakäfa (light i.e. consciousness) flashes the entireuniverse from Siva down to the earth in identity (with ParamaSiva). Actually (in that state), there is neither any othersubject (grähaka) nor object (grähya). Rather what is practi-cally meant tobe stated (abhihitapräyam) is this that in actualitythe highest blissful Siva alone manifests himself in this way innumerous forms of multiplicity.

As the Lord has the entire universe asr his body, so

55

SRTTCfT-

Sütra 4. The (individual) experient also, in w h o mciti or consciousness i s contracted has the universe (ashis body) in a contracted form.*

Commentary

The magnificent highest Siva desiring to manifest theuniverse, which lies in Him as identical with Himself, in theform of Sadäsiva and other appropriate forms flashes forth(prakäfamänatayä sphurati) at first as non-different from tîelight (of consciousness) (prakâfâbkedena) but not experienc-ing the unity of consciousness (in which the universe isidentified with consciousness) (cidatkyarakhyätimaya) ,§ ofwhich state anäErita-üva is only another name, (anäfrita-Siva-paryäya)^ and being (as yet) more void than the void itself(from the point of view of any objective manifestation) .41

Then He unfolds Himself in the totality of manifestations viz.,principles (tattvas), worlds (bhuvanas), entities (bhâvas) andtheir respective experients (pramätäras) that are only a solidifiedform (äSyänatärüpa) of Cit-essence.%

• Prof. Leidecker translates it in th^ following way: "has cetana, whichis qualified by the contraction of Citi, been formed of the contracted uai-verse". This hardly makes any senâe.

§ Akhyâtx is that state which for the time being negates or keeps awayfrom ai va the consciousness of his full nature (Siva svarüpäpohanam).

% Prof. Leidecker gives a curious translation of this sentence, viz "He istheir true nature, when they distinguish themselves by not having lostthe savour of cit". Cit-rasa does not mean 'the savour of cit,' but theessence of at, and âêyànata does not mean non-distinction, but solidi-fication, i.e. concrete manifestation of the subtle essence of at (ctf-rasa).Rasais sap or juice in this context, and suggests that as liquid juicemay be solidified, even so cit may assume concrete manifestation.

56

«FFTÇçf

As thus the Lord is universe-bodied (bhagavän viêvaêarirafy)so the (individual) experient also, because of consciousnessbeing contracted, has the body of the entire universe in a con-tracted form even as the vaia tree is in a contracted form in itsseed. So does the Siddhânta (the settled doctrine of the system)say :

"One body and embodied really include all the bodiesand the embodied."

Tnhromata*2 also declares that the subject or self becomesthe universe in a contracted form. Beginning (thus) :

"The body is of the forai of all gods;43 hear now, con-cerning it, my dear.44 It is called earth because of its solidity,and water because of its fluidity," it ends by saying.

"The three-headed Bhairava45 is present in person(säkfät vyavasthitah), pervading the entire universe."

57

5RT ^ i ^

ST «INC«HCI

WWW g T fipfoï I—çf?î ÇRÎ ^T^Pt I«i«e«i«eiOTî

ffiî I

HeFe this is the implication. The experient or subject isidentical with Siva whose body is the universe, because light (ofconsciousness) is his true nature, and because of the reason-ings of the Ägamas (just) mentioned; only because of his(Siva's) Mäyä-Sakti he (the experient) appears as contracted,because his real nature is not manifested. Contraction also,on (close) consideration, consists of at (consciousness) only,since it is manifested only as of the nature of cit} otherwise(i.e. in the absence of its being manifested, and it can be mani-fested only when it is of the nature of consciousness), it becomesmere nothing. Thus every subject is identical with reveredSiva whose body is the universe. It has been said by myself(elsewhere).

"If it be said that akhyäti or nescience is that which neverappeals i.e. which is never experienced, then appearance, orknowledge alone remains. If it be said that akhyäti does appeari e. is experienced (in some form), then (obviously) being ofthe nature of knowledge, knowledge alone remains.46

With this intention, the identity of the Jiva (the indivi-dual experient), and Siva (the universal experient) has beendeclared in SpandaMstra 47 (in the verse) starting with :

58

ÏÏ: ftw: n'

: I

:; —çfèf vtfo'uifft t ^ tÇcfcT II "tf u

?

"Because thejz^ß is identical with the whole universe",and concluding with (the line) "Hence whether in the wordor object or mental apprehension there is no state whichis not Siva"* [Spartdakärikä of Vasugupta — Nisyanda, I I .vv. 3-4.]

Knowledge of this truth alone constitutes liberation; wantof the knowledge of this truth alone constitutes bondage. Thiswill be surely cleared later on (lit., this will come to pass).

An objection might be raisedviz., the subject or experientis of the nature of vikalpaf* and uikalpa is due to Citta.** Cittabeing there (i.e. being the nature of the subject), how can he(the subject) be of the nature of Siva.f Apprehending (su*chan objection), the (author) in oider to settle (the connotationof) Citta itself, says :

•Prof. Leidecker gives peculiar translation of this "Therefore, if onereflects deeper on the meaning of the words, (one becomes aware that) fthis is not the condition, not the one that is Siva." The last sentence—"this is not the condition Siva" is meaningless. Not being able tounderstand the meaning, he calls the text itself unintelligible in hisnote on p. 116. The text is not at all unintelligible. The simple mean-ing is ''There is no state which is not Siva". Another reading of thelast half of this line is—cna sâvasthâna yâ Stvah?

f What the objector means to say is this : The subject goes on mak-ing all kinds ofiikalpas, for he does all his thinking by means of citta, andthe nature of citta is to form vikalpas. So long as the citta lasts, how can thesubject be of the nature of Siva who is ntrvihalpa ?

ftrfàfar * 59

il % H

T îr>fNa, %tfk § ^ WT çft cRT I cTOT f% HT

Sütra 5. "Citi (universal consciousness) i tself des -cending from (the stage of) Cetana (the uncontractedconscious stage) becomes Gitta (individual conscious-ness) inasmuch as it becomes contracted (Sankocini) i nconformity with the objects of consciousness (cetya) . "

Commentary

Truly speaking Citta (individual consciousness ) is notanything else, rather it is the exalted Citi (Universal con-sciousness) itself. Now, when Citi concealing its real natureaccepts 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 appear-ance; sometimes (it appears) with the predominance of limita-tion In the case of Cit being predominant in its natural state,and there being the predominance of prakäsa only (withoutvimaria), its pramätr, or experient is Vijnänäkala.50 In the caseof both prahäfa and vimaria being predominant, * the experientis vidyäpramätä'51 Even in this state (prakäfa-parämarsa-

*Prof. Leidecker has given a very curious translation of this, viz., **Butwhen the (divine) light is being impaired". This neither conveys anysense; nor is it borne out by £ny linguistic or grammatical consideration.Prakasa^parâMaréa-pradhanâtve means 'in the case of prakaia and virnaréa —both being predominant'. Here 'parämarea9 is a synonym of 'virrtarJa*.

60

pradhänatie), as the contraction (of consciousness) is graduallyless, there are the stages of Isa, Sadäsiva and Anâérita-Siva.52§In the predominance oî city however, acquired through effort ofcontemplation (samädhi) 5 the knowership of the pure path53

reaches the highest degree by stages.!

Where, however, contraction or limitation (of cit) ispredominant, there occurs the knowership of the Void etc.5454

This being the position, citi (the universal consciousness)itself, in the form of the limited subject, descending from itsstage of cetana (universal consciousness), disposed towards com-prehending objects, being limited by its objects of conscious-ness, like blue (i.e. external object of consciousness), pleasure(i.e. internal object of consciousness) etc. being limited by

§ Prof. Leidecker has translated 'tanutäyäm as corporeality*. This issimply absurd. The text, very clearly says, Sankocasya tanutâyâm ha-sadä-Jwa-anäsnta-rüpata i.e. in the case of the tanutä of contraction, thereare the states of ïsa, Sadäsiva and Anâérita-âiva. If tatiutâ is to betranslated as corporeality, as Prof. Leideckef has done, it would meanthat the states of Isa, Sadäsiva etc. get more and more corporeal. Thiswould be the height of absurdity. Tanutähere means attenuation npt corpo-reality.

% The idea is that Ctt-pradhänatva (predominance of çit) is either natu-ral (sahaja) or acquired through the effort of Samädhi (Samädhi-prayatno-pärjita). In the predominance of cit which is of the natural type, theremay be either predominance of prakâia only in which case, the expe-rient is Vijnänäkala or there may be predominance of both prakäsa andvimarêa in which case the experients are the Vtdyäpramätaras.

In the case of predominance of Cit acquired through the effort ofSamadhi, the ïuddhâdhvapramatïïras reach the highest degree by stages

61

^ ÏÏT i

: II1

both limitations (i.e. external and internai objects of conscious-ness) becomes citta (individual consciousness). Thus has itbeen said in the excellent Pratyabhijnä.

Jnäna, Kriyä and the third Sakti Maya of the Lord(Siva) appear as sattvay rajas and tamas in the case of Paêu (theindividual j&Jtf) in respect of the objective realities which arelike His (Lord's) own limbs.55 By this and other such state-ments, (it is clear that) Citi (universal consciousness) whichis of the nature of absolute freedom and which has the powersof jnäna, kriyä, and mäyä appears owing to excess of limitationin the state of pa$u (the individual soul) as Citta (individual con-sciousness) which is of the nature of sattva, rajas, and tamas.5*This has been stated in Pratyabhijnä (i.e. ïsvara-pratyabhijna ofUtpala-deva 1.4, 3).

Because the individual consciousness is, even in the stateof Vikalpa,57 of the nature of the highest real (i.e. éiva),theiefore with a view to pursuing that (tat i.e. the HighestReal), it has been said in the excellent Tattva-garbha-stotra.

ffrT U K M

w % \\

' (?

' ( ? — 0

"Therefore in all those who are pursuers of the Highest Truth, theself-luminous character of their itomost nature never disappears (in *nycondition)**.

In view of the fact that ciita alone is the real nature ofMäyäpramätr, it is said—

Sütra 6. The Mäyapramätr58 consists of it (i.e.Citta) .

Commentary

Citta is predominant in the sphere of life and body. Thesphere of the void also consists of the sarhskäras (impressions,dispositions) of the Citta, otherwise one who awakes (from theexperience of the void) would not be able to follow one's duties.Therfore, mäyapramätr consists of Citta only. With this purport,in Sivasütras, while discussing reality {vastu-vrtta-anusärena)3

having said that universal consciousness (caitanyam) is theSelf, it is again said that "individual consciousness (cittam) isthe self" when the occasion for discussing the characteristics ofmäyapramätr arises.

63

: H va ii

5 Î^^Ï 'JHMTÎ: I

I

Since WMA: or liberation is possible only by ar correctknowledge of the true nature of the Self, and transmigration(from life to life) (samsara) is due to an incorrect knowledge(thereof), therefore is it proposed to analyse the true nature of

it (i.e. the Self) bit by b i t -Sutra 7« And (though) he is one, he becomes of

twofold form, threefold, fourfold, and of the nature ofseven pentads.

Commentary

From the point of view of what has already been defi-nitely stated, exalted éiva only who is of the" nature of Cit is theone Atmâ and none other, because the light (of consciousness)cannot be divided by space and time, and the merely inert can-not be a subject.*

* The meaning is —jada or the merely inert can only be an object ofexperience, not a subject of experience.

Since consciousness (lit., light of consciousness) itself,through the sovereignty of its free will,59 assumes the limita-tion ofpräna etc. and the state of the experient of limitedobjects, therefore is it that it is of twofold form, viz.,the manifester i.e. the light of consciousness, and limitedmanifestation.

Owing to its being covered by the mala*0 pertaining toanu, rnäyä, and karma, it becomes threefold.

I t (also) becomes fourfold, because of its assuming thenature of (1 ) Sünya*1 (2) präna (3) puryatfaka™ and (4) thegross body.

The seven pentads i.e., the thirty-five tattvas (principles),from ai va down to the earth are (also) its nature (or sap taand panca in the sütra may be taken separately as seven andfive). So from Siva down to sakala, the consciousness consistsof a heptad of experients.§ Though its essential nature isthat of cit (consciousness), änanda (bliss), icchä (will), jnßna(knowledge), kriyä (action) — a fivefold nature, it becomesof the form of another pentad, limited as it becomes bythe coverings of kalä> vidyâ, räga, käla, and niyatif* owing toakhyäti (nescience). Thus only when it is recognized^ that theone Reality which is only Siva becomes thirtyfive principles,

§ The seven expenents are i âiva-pramâtâ, 2 Mantra-mahesvara3 Mantresvara 4 Mantra, 5 Vynânâkala, 6 Pralayâkala, and 7 Sakala.

65

: 11

:' I

seven experients, a pentad of five powers consisting of Cit etc.,only then does it become a bestower of (spiritual) liberty;otherwise (j.e. in the absence of this recognition) it is thecause of samsara (passing on from existence to existence).

And so

Sütra 8« The positions of the various sys tems ofphilosophy are only various roles of that (Conscious*ness or Self) .

Commentary

The positions i.e. the settled conclusions of all the systemsof philosophy, viz , Cärväkas and others are, so to speak, thisSelf's assumed roles accepted of his own accord like the rolesaccepted by an actor.

Thus the Cärväkas (i.e. followers of Cärväka system)maintain that the Self is identical with the body characterizedby consciousness. The followers of Nyâya etc.* consider Self slong as it is in the worldly condition, as practically identical

* By etc is to be understood Vaiêeitha.

66

fë^m:

with buddht (intuitive faculty of certain knowledge) which isthe substratum of knowledge, and other qualities. In liberationwhen buddhi disappears, they regard Self as almost identicalwith the void. The followers of Mïmàmsâ are also tied downto buddhi inasmuch as they think that what is known in thecognition of T veiled by the upädhis64- i.e. the limiting condi-tions of pleasure and pain, is the Self. The followers of Sugata65

also stop with only the functions of buddhi, maintaining thatthe fundamental principle is only a continuum of cognitions.Some of the followers of Vedânta regard präna (the vitalprinciple) as the Self.

The Brahmavädins (advocates of the Veda) who considernon-being {abhäva) as the fundamental principle on the ground(of the Upanisadic dictum) that 'all this was originally non-

being', accept the position oi the void, and are (thus) landedin it. The Mädhyamikas66 are also in the same position.

The Pâficarâtras67 (believe) that Lord Vâsudeva is thehighest cause (prakrh) ;68 the individual souls are like sparks

67

T: I

of him, and so assuming the individual souls as transformation69

of the highest cause, they clmg to the non-manifest70 (as thesource of every thing).

The Srvikhyas71 and others (of similar views) cling tothe stage characterized mostly by the Vijfiänäkalas.72

Other knowers of Vedânta cling to îsvara-principle (asthe highest) status, (depending as they do on the Upanisadicdictum)—"Being alone was there in the beginning."

The exponents of Vyäkarana,73 considering Ätman(Self) principle as Sabda-brahmari1* in the form of pasyantf5

attribute the highest reality to the status of &rï Sadâsiva.Likewise other systems may also be inferred (to representonly apa r t of our system). This has also been described inthe Ägamas76 (in the following verse) :

"The Buddhists rest content with the Buddhi principle, the Ärhatas"with thegtmaf, the Veda-knowers with the Purusa and the Päncarätrikaswith avyakta"

68

T: \?lfVi*iH ililâi: sfcï

The Tântrikas79 m anitain that the ätman principle trans-cends the universe. Those who are wedded to the sacredtexts of Kula80 etc. consider that the ätman principle is steepedin the universe (i.e. that the universe is only a form of theÄtman ). The knowers of Trika81 philosophy etc., however, main-tain that the ätman principle is both immanent in the universeand transcends it.

Thus of the one Divine whose essence is consciousness,,all these roles are displayed by his absolute will, (and) thedifferences in the roles are due to the various gradations in.which that absolute free will either chooses to reveal or concealitself. Therefore there is one Ätman only pervading all these(roles).

Those of limited vision, however, in various parts arecaused to identify themselves with the various ( limited )*stagesby His will on account of which, even though when it is madeclear that the the essential reason of the erroneous conceptsof the preceding experients lies in their identification with thebody etc., they are unable to comprehend the great pervasion(of the Ätman) described above (by Trika philosophy, viz.,that the Ätman is both immanent in the universe and transcendsit) unless the âakti82 of the Highest descend upon them (i.e.without the grace of the Highest). As has been said—

6 9

i f i n

: ^Nf *T ÏÏ^SS^xT TT <T?*T Il

: I

"The Vaisnavas and others who are coloured (i,e. whose minds arecoloured) by the attachment or colour of Vtdyâ**do not know the highestGod, the omniscient, full of knowledge. Likewise, it has been said) inSvacchanda Tantra3 (ioth Patala, verse 1141 )—

It is only Mäyä which whirls these (followers of other systems«)round who desire to obtain liberation (mok§a) in non-liberation (i.e. inthose disciplines and scriptures which are incapable of offering liberation)"and also, (it has been said in Metra Tantra, 8th Patala, verse 30)"Those who are attached to the limited as the Self (e.g., the body as Self,the buddhi as Self etc.) do not reach the highest stage of Siva".* Also(There is another interpretation of the sütra : Darêana is to be inter-preted, not as a system of philosophy, but merely as knowledge;sthidi not as stage, but as inward cessation; bhümikä — not asrole, but as means — the whole interpretation is as follows) :The

*Prof. Leidecker's translation — *'The worshippers of ätman do not reachthe highest place*' is to say the least, highly misleading. It is not theworshippers of the Self vvho do not reach the highest stage, but thosewho consider the body, buddhi etc. as Self.

70

sthitis i.e. the inward cessation of all darsanas i.e. all empiricalknowledge, e.g., the experience of (an external thing as) colour^like blue, or an (inner) experience like, pleasure etc. becomesa means of the manifestation of the essential nature of tat i.e.>Siva who is of the nature of consciousness and mass of bliss»So, whenever the external form (of consciousness) comes torest in theêssential nature (of the knower), there ensues thecessation of the external thing (szriihära), resting in acondition of inner peace, and then commencement of a con-tinuous series of various experiences (sarhvit-santati) which willbe arising anew (udesjyat). Thus.this venerable turiyä** (fourth)consciousness whose nature it is to hold together emanation^maintenance and re-absorption flashes forth ceaselessly (lit»without succession) now sending forth diversities of variousemanations (created things), and now withdrawing (them) —always emaciated and yet always full, of both forms (i.e. bothemaciated and full) and also not undergoing any of theseforms.* It has been said in Sri Pratyabhijnä-fikä — "Whenre-absorbing the objects, she (Sakti) flashes (lit. rises) (in Her

•This exhausts all the four alternatives. The idea is that though turîyâSamvid goes on projecting things out of herself (which shows that she isperfectly full and rich), and re-absorbing them into herself (whichshows that she is depleted and must take back things in order to makeup her loss), yet in herself she transcends all these alternatives.

71

?—

ii ç. ii

wi

nature), and so she is full."f This venerable (power) beingresorted to moie and more makes her devotee her own step bystep.

If ätman (Self) who is as described (above), who has(such) greatness, how is it said to be an ana (jiva) coveredwith mala*5 enclosed with kaläm and other kahcukas, a sarhsärin(transmigrating from one life to another). (In answer to thisquestion), it is said (lit. he, the author says) :

Sütra 9. In consequence of i ts l imitation of§akti,§ reality which is all consciousness, becomesthe mala-covered samsärin. ,

Commejitaiy

When the highest Lord whose very essence is conscious-ness, conceals by His free will, pervasion of non-duality, andassumes duality all round, then His will and other powers,

f Prof. Leidecker says that avaleha (i.e. licking) is meaningless here andsuggests the reading avahela. But the reading ai aleha is perfectly correct.It means licking, devouring i.e. re-absorbing the objects. Space, timeand objects are devoured by Turvyä in which only I-consciousness remains.

§ Prof. Leidecker translates cid-vat as cit-like. The vat suffix does not con-note likeness here, but means 'full of cidvat means the ultimate Princi-ple which is all consciousness. Siva is not ttf-likc but all at. Ksemaräjaalso explains cidvat as "ctdätma" in his commentary on this Sütra.

72

though essentially non-limited assume limitation. Then

only does this (soul) become a transmigra tory being, covered

with mala* Thus the Will-power (of the Absolute) whose

sovereignty is unrestricted, assuming limitation, becomes

äqava-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 a few things (only). By

assuming extreme limitation beginning with the acquisition

of an inner organ, and organs of perception, it acquires mâyïya-

rnala87 which consists in the apprehension of all objects as

different. ( In the case of) action-power, its omnipotence, in this

world of differentiation, becomes reduced to the doership of a

few things (only), and starting with assuming limitation in the

form of organs of action, it becomes extremely limited, and

acquires kärma-mala68 which consists in doing good or evil.

Thus by accepting limitation, the iaktis (powers) omnipotence,

omniscience, perfection, eternity, omnipresence appear

respectively as kalâ (limited agency), vidyä (limitation in

respect of knowledge), räga (limitation in respect of desire)

käla (limitation in respect of time), and niyati (limitation in

respect of space and cause).89 Thus constituted this (ätman

or Self) is called sarhsärin (a transmigratory being), poor

73

II ? ° I \

in âakti. With the (full) unfoldment of his éaktis, however,he is âiva himself

Well, is there any mark appropriate to Siva-state bywhich the Self even in the .y<mrômz-stage maybe recognisedas Siva himself appearing in that condition ? It is declared,"There is", (and so the next sütra) says :

Sutra 10. "Even in this condition ( of the empiri-cal se l f ) , he (the individual) does the five krtyasfdeeds) like Him (i.e. like Siva).'9

Commentary

Here, the distinction between the Iwarädvqya90 philosophyfrom (that of) the Brahmavädins91 lies in this — that the divinewhose essence is consciousness* always retains his authorshipof the fivefold act which92 is in accoidance with what hasbeen stated by the grand Svacchanda and other disciplines(of Saiva philosophy), viz., (Vide. Svacchanda Tantra1st Patala, 3rd verse) " ( I bow to the ) Divine who brings about(i) emanation (srfft), (2) re-absorption (samhära), (3) concealment

* Gidâtman does not mean n/-hke as Prof. Leidecker has translated it,but 'whose essence is at or consciousness'.

7 4

(vilaya), (4) maintenance (of the world) (sthitt)} who dispenses, (5) grace(anugraha), and who destroys the affliction ofthose who have bowed down(to Him)".*

Just as the Exalted One (Siva) by the process of expan-sion in the extrinsic course93 (i.e. mundane manifestation)brings about emanation etc., which are an unfoldment of hisreal nature, so does He carry out the five processes even in thecondition of samsara, by limiting His consciousness-power.So that (as it has been said) (in Ifvaraßralyabhijnä, VI Ähnika,7th verse).

"This being the position (tat evam, here means, tat evam sati), even inthe empirical state (vyavahare'pi), the Lord entering into the body etc.causes the objects (lit. collection of objects) to appear outwardly by HisWill though appearing within Himself.*' (The fivefold processes in thecondition of the world are shown below).

Thus according to the view-point of Pratyabhijnäkänkä>when the great Lord who is consciousness (lit. whose formis consciousness) entering into the sphere of the body, präna

* Curiously enough, Piof. Leidecker has translated pranatäiti-vinäsanamas 'him whom destruction of sorrow is subordinated' which hardly makesany sense.

75

STATOR SHTOfffaRTT I VWl SRT ^fet 'çSTOTf^T TÏÏWçf:f

etc. on the occasion of the attention becoming external, makes

objects like blue etc. appear in definite space, time etc. then with

reference to appearance in definite space, time etc., it is His

act of emanation (sraftrtä), With reference to the appearance

of the objects in another space, time etc , it is His act

of withdrawal or absorption (samhartrtä). With reference

to the actual (continuity of the) appearance of blue etc., it is

His act of maintenance (sthäpakatä). With reference to

its appearance as different, it is His act of concealment94

(vilqyakäritä) With reference to the appearance of every

thing as identical with the light (of consciousness),95 it is His

act of grace (anugrahitrta). As to how the Lord is always

the author of the fivefold act, I have extensively demonstrated

in Spandasandoha. Thus this authorship of the fivefold act

occurring within one's own personal experience, if pursued

steadily with firm understanding, reveals the Lord's greatness

to the devotee. Therefore, those who always ponder over this

(fivefold act of the Lord), knowing the universe as an unfold-

ment of the essential nature ( of consciousness), become

liberated in this very life. This is what the ( sacred ) tradition

maintains (ityämnätäh). Those who do not ponder like this,

76

^ ^ f t fef it : \\*{o\[

II ^ II

ffir <jjSRf: ?", cîrr CCCÎ H'ïïtà; cfTT

seeing all objects of experience as essentially different, remainfoi ever bound.*

This is not the only mode of the authorship of the five-fold act, theie exists another esoteric mode, besides this. So,he says (i.e. it is said) *

Sütra 11. As Manifest ing, relishing, experiencinga s seif, se t t l ing of the seed, dissolution, these.

Commentary

These i.e. these fivefold acts,96 he does—this is (syntacti-cally) connected with the previous. From the point of view ofthe highest end (ynahärthadictya) ,97 whatever appears throughthe successive functioning (lit, expansion) of the goddess ofsight and othei (perceptual functions) is, (so to speak)emanated (srjyate) (this is äbhäsana or manifesting). An

*Prof Leidecker gives a very curious translation of this —"Those, how-ever who do not likewise behold the totality of objects differentiatede\eiA where" —This is just the opposite of what is meant. In fact, acomma is implied after tathä. This is the reading adopted by theKashmir Sanskrit Series.

WH'WH <H 77

5 «

object being thus emanated (i.e. brought forth into appear«ance), when (the Self) without shutting of the eye relishesit for some time, it is maintained (in experience) till thenby the goddejss of maintenance. (This relishing of the experiencefor sometime represents sthiti or maintenance). It is with-drawn at the time of vimarSa (vimarêana-scmaye) for whichanother word is sudden flash of delight (camatkära) .98 (Thisknowledge of the object represents sarhhäm)?* As it has beensaid by Räma

l*The mountain of manifoldness which cannot be split by others evenby the thunderbolt of contemplation {Samädhi, lit. colleciedness of con-sciousness) is experienced as oneself and thus destroyed by those who areendowed with the power that accrues from devotion to you".

However, if at the time of the re-absorption or with-drawal (of the experience of manifoldness or differentiation), it(i.e. the object of experience) generates various samskäras(impressions) of doubt etc. inwardly, then it acquires thestate of samsära in germ which is bound to spring forth intoexistence again, and thus it super-poses (on the experient)the state of vilaya (concealment of the real nature of the Self).On the other hand while it (i.e. the world which has beenreduced to a germinal form) is being held inwardly and any-thing else that is experienced at that time, if it is burned tosameness with the fire of consciousness, by the process of

, cTST

r S5F«J*RT«*?T

II ^ II

hathapäka100 and by the device of alarhgräsa,101 then by bringingabout perfection, he (the yogin) enteis the state of grace. Thiskind of the authorship of the fivefold act, though always nearat hand to every bocjy, does not become manifest withoutthe instruction of a good guru (i.e. a spiritual master). Oneshould, therefore, take to the reverential service of a good guruin order that this (i.e. the experience of the fivefold act) maybecome manifest to him.

He, however, who does not acquire the complete know-ledge (of the authorship of the fivefold act) owing to the lackof guidance from a good guru remains deluded by his ownpowers (Êaktis) since the real nature of every one (of thesesaktis) is concealed (from him). Therefore it is said :

Sütra 12. To be a samsär in m e a n s being deludedby one's own powers because of the ignorance of that( authorship of the fivefold act) •

Commentary

çTat' i.e. ofthat (in the sütra) means the authorship ofthis fivefold act which is always happening; 'aparijpäne9 or

79

FTiWMlHrdM^^l^

ffcî I

l rî TT ff>

ignoiance means *not flashing forth' on account of the absenceof the manifestation of one's own power which becomes effec-tive through the descent of Sakti. (The rest of the sütra means) —acquiring the condition of a samsänn (transmigrant) which isdue to delusion (vyämohitatuam) (which means) being nailedby various doubts created by the éâstras (scriptural text), andworldly opinions.

It has been said in the excellent Sarvavirabhaftäraka :

"Through ignorance people are subject to uncertainty; hence followbirth and death". Again,

**The essence of all mantras1®* consists in letters or sounds, (and)the essence of all letters or sounds is Siva".

Now then the väktakti (power of speech) (known as ) para103

(supreme) who is identical with the light of consciousness (i.e.âiva), who is of the form of great mantra that is eternallysounded, who consists of the consciousness of the perfect ' I s ,who contains within herself (lit. who is pregnant with) thewhole assemblage of takhs formed by the sounds beginning withV and ending with 'foa',104 brings into manifestation the sphere

80

cf > 'tfn4*u**f

of the (limited) subject or experient through the successivephases of pasyantï,105 madhyamâ etc. In this state (of the limitedexperient) she conceals her real form as para and produces inthe empirical subject {mäyä-pramätuh) ever-new z/i*£a//>tf-activity106

every moment which activity brings into view objects that areobscure and particular, and also she presents the stage ofavikalpa107 as veiled by that (vikalpa-activity), though in itselfit (the avikalpa stage) is quite pure. In these circumstances,and deluded by the peculiar Saktis in the form of eka* and otherconsonants which aie presided over by Brâhmï108 and otherdeities, the deluded man helplessly considers the body, pränasetc. themselves which are limited as the Self.

Brâhmï and the other deities, in the stage of paéu (thebound soul), manifesting emanation and maintenance in res-pect of differences, and withdrawal in respect of non-difference,bring about only fitness for limited vikalpas. In the pati (lord)stage, however, these (deities) manifesting withdrawal ir respectof difference and emanation and maintenance in respectof non-difference,109 gradually by reducing the vikalpas, (ulti-mately) disclose the great avikalpa stage which enables one toenter into the blissful bhairava-mudrä,110 at which stage, they(the éaktis) cause to appear the pure vikalpa éaktï111 which isdeeply merged in consciousness and bliss (which enables oneto feel like the following) *

\R 81

Sfçfy

aHe who knows that all this glory Cof manifestation) is mine (i. e. belongsto the spirit), who realizes that the entire cosmos is his Self, possessesmvheiata11* even when the vikalpasUZ have their play." ( Iêvara-àratyO-bnijna, Agamadnikara II Ahnika, 12th verse). Hence the stateof a sarfisarin (transmigrant) consists, as explained above, inthe delusion brought about by one's own Saktis.

[ The above is known as Sämbhavopäya or the Sämbhava-technique of attaining unity-consciousness. Below is given theSäktopäya or the Sakta-technique. ]

Further, the exalted consciousness-power (citi-sakti)known as Vamesvarï,114 because she emits (i.e. projects) theuniverse and also because she has to do with the contrarycourse otsarftsära, displays herself wholly in the condition ofthe bound subject (pafu)9 as the (empirical) subject in theform of khecari,115 as inner organ in the form of gocari, as outerorgan in the form of dikcarï, and as objective existents in theform oîbhucari. Resting in the stage of the void (i.e. concealingthe true nature of the Self), she shines forth, having concealedher highest reality as cid-gogana-cari through the khecart groupwhich consists in the éakti of kalä etc., i. e. of the nature of

82

SWflPWn1 9

ftf

limited doership etc. She appears through the gocarï group inthe form of the deity antah-karana11* (the inner psychic appa-ratus) whose main functions are ascertainment of difference(hheda-nikaya), (in its aspect oîbuddhi) identification (of theSelf) with different things (bheda-abhimäna), and ideation ofthings as different (bheda-vikalpana) f (in its aspect of manas) byconcealing her real nature which consists in the ascertainmentof non-difference etc. She also appears through the dikcarî group,in the form of the deity of the outer senses whose main functionis perception of difference and so forth, by concealing her realnature which consists in the manifestation of non-difference.She appears, through the bhücari group in the form of knowableobjects which have the nature of differentiated appearancesall round, by concealing the real nature of Universal Self, anddeluding the heart of creatures.*

In the pati stage, however, the fakti manifests herself as

* Though cakra m«ans group, assemblage, or wheel, it suggests anarray of forces (like an array of army) ia the individual which has to bepierced through before he can ascend to universal consciousness. It isdifficult to bring out this subtle suggestion in the translation.

83

îi i in

cidgaganacari whose essence consists in universal doership, asgocari whose essence consists in the ascertainment of non-diffe-rence etc., as dikcari whose essence consists in the perception ofnon-difference etc , as bhücari whose essence consists in (reveal-ing) objects as non-different like limbs of one-self— all theseopening up the heart of pati.

Venerable Dâmodara, who commands unfeigned respectdue to (lit. born of) his innate camatkâra (bliss), says in theVimuktakas i.e., ( independent verses ) likewise. "Vämela(VamesVarï) and other goddesses having their sphere in the

knowing subject (askhecarï) , in his inner organ (as gocari),in the outer senses (as dikcari) and in objective existences (asbhucarî), bring about liberation by full knowledge (parijnana),thus making him whole (pürna) and bondage by ignorance(ajfiäna), thus making him limited (avacchinna). So, being asarfisärin consists in being deluded by one's own éaktis.

[Below is given the änavopäya — the änava-technique ofattaining unity-consciousness. ]

Again the highest Lord whose essential nature is consci-ousness has his own aUvarya-faktP11 which is unique, unfailingand whose essential nature consists in doership118 which isessentially a sphurattä or flashing forth119 of divine light Whenshe (i.e. aifuaryafakti) by concealing her real nature causesdelusion in the paiu state (i.e. the state of a limited, bound

84

OTT

OTT

I M*mi?

individual) by the phases of präya, apâna, and samäna éakUs912O>

by the states of waking, dream and deep sleep, and by the

kaläsm of the body, prôna and puryasfaka,122 then this delusion

caused by her is the condition of one's being a sathsarin ( trans-

migrating from life to life). When, however? she unfolds the

udäna-iakti12Z that appears in madhyadhämaxu as of the nature of

turyam state and vyäna§akti12& whose essence is to pervade the

universe and which appears as of the nature of piryatita™ and

both of which are a mass of consciousness and bjiss, then even

in the state of body etc. one reaches the stage ofpati128 and

attains liberation while still living.

Thus 'being deluded by one's own iaktis (powers)' has

been interpreted in three ways.

In the cidvat sütra12* (sütra 9) , it has been said that the

light of consciousness itself assuming limitation becomes a sath-

särin (an individual migrating from one conditioned existence

to another). Here it has been said from a different angle that

85

it becomes a sarhsärin owing to its being deluded by its ownpowers. It may be observed from another angle that one withlimited powers (i.e. an individual soul) in spite of his havingpräqa and other (limitations), when not deluded by one's ownpowers, becomes, according to the thesis of the sacred traditionthe Lord (Himself) with a body, or in other words, he can bedescribed as the venerable Siva Himself. As the Ägama says :

"They are the highest Lord in a veiled from, having entered abuman body."

It has also been said in a commentary180 on thePratyabhijnä.

'They also attain to perfection who consider the body or even thejar etc. consisting of the thirty-six tatkas (principles) as a form of Siva."

In order to show the essential truth, the meaning of theabove sütra has been put conversely (in the following) :

Sütra 13. Acquiring the full knowledge of it (i.e.of the authorship of the five-fold act of the Self), citta131

i tself ( i.e. the individual consciousness ) by inwardmovement becomes citi132 (i.e. universal consciousness)by rising to the status of cetana,133

86

i«i tëf OTM WWW! Wlft tu dlj IH TSP

fïft"

cïcf

From the point of view of the knowable object, this sütrahas been practically explained already in detail in connexionwith the explanation of the previous sütra. From the point ofview of the wording, however, it is being explained now.

After full knowledge of it (i.e. of the self's authorship ofthe five-fold act), the cause, viz., the lack of knowledge beingremoved, the delusion caused by one's own éakti (power)having ceased, because of the attainment of svätantrya the cittû(explained earlier in Sütra 5) giving up the limiting tendency

of extroversion, becoming introverted, rises to the status ofce tana, that is, gradually it rises to the status of the knowingsubject, where by the dissolution of the aspect of limitation,and attaining its real nature, it becomes citu It now enters itsHighest stage of cit—this is the sense.

A question arises here,—If cit-eakti in its highest aspectis of such a nature as cancels (lit. devours) all difference§ itshould remain so (i.e. it should retain that nature) even in

§ Prof. Leidecker reads Sakala-bheia-kaualana-svabhâva as Sakala-bheda-kabalana-svabhâva. and so has given a very incorrect translation of thispassage.

87

n v* \\

the WÖ^J — sphere (i.e. even in its condition of manifestationof the universe) just as the Sun manifests objects even whenit is covered by clouds, (i.e. It is the nature of the Sun tomanifest objects, and it does so even when it is covered byclouds. Even so if it is the nature ofciti to cancel all difference,it should retain this nature even when it is covered by mäyä.Citi is compared to the Sun, mäyä is compared to clouds)Raising this doubt, the author replies below:

Sutra 14, The f ire o fc i t i even when it descends tothe ( lower) s tage , though covered (by mäyä) p a r t l yburns the fuel of the known (objects).

Commentary

Citi is (here likened to) fire because it devours (i.e.assimilates to itself) the (phenomenal) universe. It in its stageof descent in the mäyä-pramätä (i.e. experient conditioned bymäyä), though covered (by mäyä), because of its (inherent)freedom, partly burns i.e. assimilates to itself the fuel of theobjects of knowledge such as blue, yellow etc., in spite of itstrue nature being veiled, even as fire burns the fuel though

88

srfq" W^f

II «I* II

covered by copious ashes.* (The sense is that since the objectsof knowledge are assimilated by consciousness to itself; theirdifference is annihilated. As knowledge, the objects are simplypart and parcel of consciousness itself). The intention of usingthe word mäträ (in part, partly) (in the sütra) is this — Thoughdevouring (the object of knowledge), it does not consume itwholly, but only partly, because it again makes it rise by meansof the sarfiskäras (i.e. the impressions of the object left on themind). That all experients have the power of devouring (i.e.assimilating objects of experience to consciousness) is provedby one's own experience. As has been (rightly) said by therevered Utpaladeva134 in his hymns—

"Since all the creatures, even Brahma, Indra, andVisnu,135 go on devouring (i.e. assimilating), therefore, OGod, I adore the universe that is of your ownform."§ {Siva-stoträvali xx. 17).

• bfiüh here means ashes, not 'great power' as translated by Prof.Leidecker. The ashes are compared to mäyä; citi is compared to *fire\

§ The idea is that all conscious beings go on devouring i.e. experi-encing objects in various ways i.e assimilating things to themselves; there-fore, I adore the universe which is simply yourself inasmuch as you cons-tantly assimilate it to yourself.

Prof* Leidecker translates grasamânàh as 'are being devoured' which iseven grammatically indefensible, to say nothing from the point of view ofsense.

89

M ?5t II

: i

When, however, (the aspirant) by accomplishing theprasara or forth-going of the (divine) senses adopts the means ofthe practice of mrga or emanation (of the objective existence)and by accomplishing the sankoca or withdrawing (of the senses)adopts the means of the practice of samhära, or withdrawal (ofthe objective existence) § then

Sütra 15. In acquiring the (inherent) power, ofciti, he , the aspirant assimilates the universe to h im-self.

Commentary

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

Then having resorted to that power, the mantraslz* (acquire the powerand efficiency of the all-knowing i.e. Siva.)

Thus when the power (of consciousness ) is gained i.e.when one betakes to one's real nature that has now emerged,

§ Here, prasara and sankoca of the senses are connected successivelywith sarga and samhära of the objective existence. Sankoca in this contextdoes not mean contraction or limitation, but closing, withdrawing.

90

one makes the universe from the earth to Sadäsiva one's owni.e. makes the universe appear as identical with his Self. Thishas been said by the ancient teachers in the ^Kramasûtras* intheir own characteristic language—

Just as fire set ablaze consumes the fuel, even so should one consumethe objects of sense which act like fetters".

It would not be right to say—"The* all-inclusive role of an when itassimilates to itself the entire universe is only temporary. How then canit (i.e. the inclusive role) be accepted *>'* (This objection is not valid),for the inclusive nature of çit\ appears as temporary only because of theemergence and immergence of the body etc. In reality, the temporaryappearance of the inclusive nature of cih is due to the emergence of thebody etc. which are brought into manifestation by the sovereign will ofcitt herself. This all-inclusive role, however, is ever in manifestation. Other-wise (i.e. if aft were not ever in manifestation), even the body etc. wouldnot be manifested ^l.e. would not appear as objects of consciousness).

*Prof. Leidecker's translation of this passage hardly makes any sense«

91

sw H M ?frann +t ia ÏÏT-

\\ ^K H

II ^ II

Therefore the practice ( the yogic practice) is recommended in order to-remove the (false) identification of the experient with the body etc. notfor attaining the status of the experiencing consciousness that by its verynature is always luminous.

This is what the author of the excellent Pratyabhtjhämeans.

And thus :

Sütra 16. When the bl iss of cit is attained, thereis stability of the consciousness of identity with citçven while the body etc* are being experienced. Thisstate is jîvanmukti (i.e. mukti even while one is alive).

Commentary

When on the attainment of the bliss of consciousness i.e.on the attainment of samävefa137 or contemplative experience ofunity consciousness in which the entire universe is experiencedas identical with the Self, even in yyntthäna138 condition inwhich the body, präna, blue, pleasure etc.139 are experiencedlike so many coverings, there is firmness in the consciousnessof identity with at i.e. there is lasting experience of unity

92

' 1 % «TT

11 <\\ 11

consciousness with at on account of the force of the impressions(left behind) of the unity-consciousness (produced) during con-templation which is strengthened by the various means to bepropounded, then that firmness of consciousness of identitywith cit is jïvanmukti, i.e. liberation of one who is still alive i.e.who still retains his vital breaths, because in that conditionthere is complete dissolution of the fetters ( of ignorance) onthe recognition of one's true nature.

As has been said in the Spandatästra—uHe who knows thus (i.e. the universels identical with the Self)

and regards the whole world as a play, (ofthe Divine), being ever united(with the universal consciousness), is without doubt, liberated even whilealive"

(Sßandakärtkä, Nisyanda II , verse 5) .

How is the bliss of cit acquired ? Regarding this theSütrakära (the composer of the sütras) says :

Sütra 17. By the development of the madhya(centre) i s there acquisition of the bl iss of the cit.

The exalted Sarhvtt (universal consciousness) itself is thecentre inasmuch as it is present as the innermost (reality)

93

«T)C*M

, cf T

of all and inasmuch as the form or nature of any thing what-soever cannot be possible without its being attached to it (i.e.Sarhvitov universal consciousness ) as the ground or support*In spite of its being so (i.e. in spite of its being the innermostreality and ground of every possible thing), according to thedictum—"at first samvit is transformed into präna", it concealsits real nature in the stage of Maya and accepting the role ofpräna-iakti)1M resting in the planes of buddhi, body etc. in adescending order, it has followed the course of the thousandnädis. Even there (i.e. at the stage of the individual embodi-ment) it remains principally in the form of the madhyama-nädiul

whose substratum is Brahman in the form of präna-fakti, rightfrom hrahmarandhra1*2 down to adho uaktrau* like the central r ibof a palaÊa1** leaf. ( I t is called madhyama-nädi or central HÛ^Z)because all the functions arise from that and come to rest there*Even though thus constituted, its nature remains hidden tothepatus (i.e. the ignorant jivas). When, however, the exaltedsamvit (consciousness) which, being the innermost reality ofall forms the centre (madhya), develops by the process of the

94

: ii

i

5

means described above (i.e. by the practice145 of paneakrtya) orwhen the central brahma-nädiu* develops147 as is to be described,then because of the development of that, there comes theattainment of the bliss of cit ( the universal consciousness).Then comes liberation while one is alive as described before.

With reference to the method which brings about thedevelopment of the centre, it is said :

Sütra 18« Herein the means are, dissolution ofvikalpa, sankoca and vikäsa of âakti, cutting of tnevähas, the practice (of the contemplation) of thekof i(point, extremity) of the beginning and the end etc*

Commentary

Herein i.e. in the unfolding of the central fakti, the dis-solution of vikalpa, etc. are the means. It has already beenexplained that the unfoldment of sarnvid which forms the centreof all is achieved by following the authorship of the five-foldprocess as already taught. However, another means is alsobeing mentioned. There is an easy means by which one candispense with (lit. shatter) all the fetters of rigorous disciplines

95

likeßränäyäma,1*8 mudrä,1*9 bandha150 etc. When (an aspirant)

keeps his citta (individual consciousness) concentrated on the

samvid or cit (lit. heart)* restraining, by the method alluded to,

the vikalpas151 that obstruct staying in one's real nature, by

not§ thinking of anything whatsoever, and thus by laying hold

of avikalpa state, he becomes used to the habit of regarding his

cit as the (real) knower, untarnished by body etc., and so

within a short time only, he attains absorption into turya152 and

the state transcending turya (turyättta)153 which are on the point

of unfolding.

As has been said in fcvara-pratyabhijnä> (IV A.I. Ä, kä, 11)*'By giving up vtkalpa, and by one-pointedness (of mind), one graduallyreaches the »tage of Isvara-ship.

*Hfdayah.erç does not mean the physical heart, but the deepest con-sciousness. It has been called hfdaya or heart, because it is the centre ofreality. It is the light of consciousness in which the entire universe isrooted. In the individual, it is the spiritual centre.

§Prof. Leidecker translates this in the following way : "by becomingliberated from all sorrow whatsoever, he is banishing vtkalpa which im-pedes cheerfulness". How he has arrived at this interpretation passes allcomprehension.

"6

fà H l id

: i

In excellent Spanda also (it has been said) :"When, (mental) agitation would dissolve, then would ensue the

highest stage*'.—Spandakänka, Ni. I, kä. 9

So also in Juänagarbha^ (it has been said) :"When, O mother, men renounce all mental activities and are

poised m a pure state being free from the bondage of the pursuit of sense-activities, then bv thy grace is that supreme state realized at once whichrains down the nectar of undimmished and unparalleled happiness."*

This means has been described first, because it is thehighest and because it has been taught in the Pratybhijnädoctrine. The sankoca of sakti etc , though not taught in thePratyabhijnä doctrine, have been, nevertheless, mentioned by uson account of their belonging to the sacred tradition and their

* Vimukta-karana-krjyänvsrti pärtantryojjvahm has been translated byProf. Leidecker as "their dependence ends in flames, because they devotethemselves to the activity of the organ of those that are saved." This is adeplorable sample of many such meaningless translations with which thebook is replete.

<{t; 97

II

incidental connexion with it. If many means are described,some one may enter (the state ot samäveia) through any one ofthem. The sankoca of Sakti means turning in towards the Self,by the process of withdrawal, of that consciousness which isspreading externally through the gates of the senses (towardsthe objects). As has been said in the first mantra of the 4thchapter of Kathavallï belonging to the Atharva upanisads.1M

The self-existent one pierced the openings (of the senses) outwardHence one looks outward, not within one's SelfSome wise man, wishing to tasie immortalityWith reverted eyes (i e introspectively)beholds (ht beheld) the immanent Self.

or ( the sankoca of the Êakti may be) the (sudden) turning backfrom all sides of the externally spread §aktt like the contrac-tion of the limbs of the tortoise and its withdrawal into theinterior on the occasion of fear. As has been said, " I t being

98

: T

reverted there is resting in the ever-present (ätman).155 Thevikäsa of ^jfc^' hidden within results from the simultaneousopening ot 21II the sense-organs.

<(The object (of one's aspiration) is tobe seen within, while theexternal sight may be kept steady without closing and opening of the eye-lids."

This technique of inner absorption with external expan-sion of the senses is known as bhairavlmudrä.

As has been said in Kakcyästotra—

"Throwing by will all the powers like seeing etc. simultaneouslyand on all sides into their respective objects and remaining (unmoved)within like a gold pillar, you (O éiva) alone appear as the foundation ofthe universe*\

jbfid Kallata, the great scholar has also said, "That (i.e. thedevelopment or vikäsa of madhya iaktt) is accomplished bytransformation (i.e. by viewing the consciousness that consi-

itself as outgoing as the same that is inward) even in the

99

3 fart

ffiî

presence of forms* etc." So far as sankoca and vikäsa of &aktiare concerned, vikäsa connotes the practice of the condition ofexpansion and resting of (akti in the stage of the ürdhva-kundalini1™ gradually brought about by the restraint of thepräna between the eye-brows which (restraint) is accomplishedby the power of the subtle präna which develops graduallythrough the regulation of the vibrations in the cavities of thenose.

In the state of adhah kundalim157 whose location is indi-cated by the sixth organ of medhrakanda158 after strengtheningÜ\z präna éakti, there is entrance or absorption in its root, tipand middle. As has been said in Vijnäna-bhattäraka

"One should throw (i.e. concentrate) the delightful attain the middleof vahm and visa159 whether by itself or permeated by vâyu (prânic breath)one would then be joined to the bliss of sexual union (smarânanda).160

—Vijnänabhairava, 68

Here vahni represents the stage of sankoca by the processof the entrance of präna (in medhra-kanda). The visa locus re-presents the stage of vikäsa, by the technique of prasara in

* Prof. Leidecker translates rüpädisu pannämät as fowing to the changein form — which is incorrect. The development of madhya-iakti is accomp-lished not by change in form but by the transformation of consciousness.

loo

u ^ i VM

:; cHït:

accordance with the etymological explanation of the root vifpervade.161*

Bvboth vähas is to be understood präm and aj&öna ofwhich one (viz. apana) is concerned with the right and the othei(viz. prana) is concerned with the left (nïïdV ox channelof väyu); cheda means cessation or pause by the sounding ofattacha1** sounds like ka, ha etc. inwardly before which, how-ever, they should be stopped in the heart. As has been said inJMna-garbha :

"In the heart-lotus of one whose mind has been controlled, whosetwo nädis (the channels of vâyu) (i.e. whose flow of väyuin the two nâdis)extending on both sides have been skilled by the restraint brought aboutby sounding vowel-less €K* and whose blinding darkness has been dispelled,arises that sprout of your knowledge, O, (world mother) which is ade-quate to produce parameiaship even in the/>aiu'*.163

The first point is the heart. The last point is the measure

• This is highly mystic. See the notes 156-161 for exposition. Prof.Leidecker's translation of this passage is simply hopeless. It is impossibleto work away the translation of such passages without understanding theirimport from a teacher who is initiated in the tradition of the school.

101

f^ftïïTST H ^

u1

of the twelve (a measure of twelve fingers) ,164 Nibhälana meansexercise or practice by fixing the mind at the time of the risingof präna and its coming to an end between these two165 (i.ebetween hrdaya anddvädafänta). As has been said in Vijnäna-bhairava (49th verse) :

*'He whose senses are merged (nilinäksak) in the ether of theheart, who has entered mentally into the centre of the heart-lotus, whoexcludes every thing else from consciousness (i.e. who is one-pointed),attains to supreme happiness. O Beautif

So also has it been said in Vijnänabhairaua, (51st verse):

"if one turns one's mind to dvadasiïnta howsoever and wlferesoeveithe fluctuation of his mind will diminish every moment, and in a fewdays, he will acquire an extra-ordinary status.*'

The word ädi i.e. et cetera refers to the practice ofunmeça condition. As has been said in the Spanda ( SpandakärikäN. 3,Kä. 9).

That is tobe known as unmefa;1^ one iriay see it for oneself".

102

il i«; il

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

"When one experiences the expansion of the joy of savour arisingfrom the pleasure of eating and drinking, one should meditate on the per-fect condition of thisjov, and then one would become full of great bliss.

When ayogtn mentally becomes one with the incomparable joy ofsong and other objects, then of such a concentratedyoginy there is identitywith that (i.e. with the incomparable joy), because he becomes one with it.

Wherever the manas (the individual mind) finds its satisfaction, letit be concentrated on that. In every such case, the true nature of thehighest bliss will shine forth.I68

So also any other bhävanä (meditation) on the Self fullof bliss may be inferred. The word, cet cetera' in the sütrarefers to such methods for the development of the madhya(centre)

From the development of the madhya results the attain-ment of the bliss of the spirit. This (attainment of the bliss ofthe spirit) indeed is the samädhi (at-one-ment) of the highest

103

<\ es

yagin, known also as Samäve<a,lß9 samäpatti and other suchsynonymous terms. For bringing about its permanence (i.e.the permanence o*" Samädhi), the (following) method has beenmentioned

Sütra 19. In vyutthâna which is full of the after-effects of samâdhi, there is the attainment of p e r m a -nent samâdbi by dwelling on one's identity with cit (theuniversal, s u p r e m e consciousness) over and over again.

Commentary

A great Yogin who has attained to Samävefa, is still fullof the samädhi-state even on the occasion of what is consideredto be vyutthana,110 beholding as he does, even in the conditionof vyutthâna, the (entire) mass of entities to be dissolving inthe cit-sky like a bit of cloud in autumn,* reeling joyfullyowing to the (peisisting) after-effect of the savour of samädhi,like one intoxicated, resorting to introversion again and again,and meditating on his identity with at by the process ofnimilana-samädhi.111 As has been said in the Krama-sütras "The

* This state appears when dehätma-bhäva or the delusion of identitywith the body disappears.

: i

:, CPTT

—^«if

sädhaka (the aspirant practising yogic discipline), (even)while gazing outward remains in samävesa by Kramä mudrä1™which is characterized by inwardness. Owing to the force ofäveto, there takes place in this, first an entrance of consciousnessfrom the .external into the internal, and (then) fromthe internal into the external. Thus this mudrä-krama is bothof the nature of the external and internal." This is the mean-ing of this quotation. Krama-mudrayä i.e. by krama-mudrä.Krama means the succession of the cyclic consciousness* ofemanation (sr$fi), maintenance (sthiti), and re-absorption(samhrti). Mudrä means mudrayati i.e. the turiyä (fourth)

power of consciousness (consciously) makes one's own theworld-process which (already) rests in one's (highest) Self.(So the whole thing means) — By krama-mudrä i.e. by thatturiyä power of universal consciousness which (consciously)assimilates to one self the succession of emanation, mainten-ance and re-absorption which (already) rests in the (highest)Self. Antah-svarüpayä means by the essential nature of the fullor perfect CF. (The entire sentence means)— The sädhaka i.e.the aspirant, the yogin of the highest type becomes samävi$\ai.e. one who has realized the unfolding of the highest Saktieven while he is extroverted i.e. even while he is busying him-self with sense-objects. (This he is able to do) by 'Krama-

105

<M*M*MWie|

J—?fàr

mudrä which is of the nature of full consciousness of theperfect self. In this process, there occurs, through the assimi-lation (lit. devouring) of the totality of the external sense-objects into the internal i.e. into the highest citi plane (theplane of highest or universal consciousness), penetration intothe inner or samäveta by the very process of assimilation.Again there occurs, through the internal i.e. through therealization of the nature of citUakn by the power of samävesa,a penetration or entrance into the external i.e. into the totalityof sense-objects appearing as the this (idantä) by the processof externalization (vamana). This (pravefa or penetration orentrance) is (also) asamävesa of the nature of the manifesta-tion of the solidification of the essence of cit (universal con-sciousness).

His eternally active (nityodita) samävesa, which is externaland internal at the same time, is of the nature of mudrä,*because :

(1) It distributes muda i.e. joy on account of its being

* Mudrâis etymologically derived in three ways : mudatnrâtx (dadäh)i.e. that which gives mud or joy (2) mum drävayati i.e. that which dissolvesmu (bondage), (3) mudrqyati iti i.e. that which seals up [the universe intoturïya].

106

of the nature of the highest bliss; (2) it dissolves (drävanät) allfetters; (3) it seals up the universe into the being of the innerturîya (the fourth or highest consciousness).

It is also called Krama (succession, cycle), because (1) itcauses emanation et cetera to appear in succession (krama) (2)it itself consists in their successive appearance (krama).

Now he describes the fruit of the attainment of thissamädhi.

Sütra 20. Then ( i.e. on the attainment of k r a m a -mudrâ) as a result of entering into the perfectI-conscionsness or Self which is in essence cit andänanda (consciousness and bl iss) and of the nature ofthe power of great mantra, there accrues the attain-ment of lordship over one's group of the deities ofconsciousness that brings about all emanation and re-absorption of the universe. All this is the nature ofSiva.

On attaining lasting samädhi, there accrues lordship overthe group of the deities of consciousness173 which (cakra orgroup) always biings about everv kind of emanation and re-

107

ffcî

—ffiî #iïfk:

absorption of the universe beginning with Kälägni9in and end-

ing with the last Kola (phase) (known as eäntä kala), by enter-

ing into the natural camatkära or bliss of Self-consciousness

which is of the essence oi prakäsa and änanda i.e. sheer compact

consciousness and bliss, which is the very soul of all the mantras

(sarvamantra-jtuita-bhütä), which is peifeet (pürnä) i.e. the highest

vimarsa (paräbhatßrikä-rüpä) .175 This lordship accrues to the

greatest Yogin referred to in this context. This is the meaning.

Iti Sivamis to be constiued as—'all this is (really) the form

of Siva—this is the conclusion. This being so, (it is to be

understood that) the essence of whatever is cognised (i e.

prameya) is cognition (i.e. pramäna). Of this again, the inwardly

turned experients (i e. pramätäs) full of self-consciousness are

the essential tiuth.

Of these (experients) too, sadähva-isvarasfapis the essence

in which the sense of identification with the limiting adjuncts

of body et cetera has dissolved and whose body is the whole

universe. And the highest reality of this (Sadâsiva-îsvaraship)

is the blissful great Lord Himself who is full of camatkära116 or

vimarsa (the bliss of perfect self-consciousness) of the entire

108

sre?t—H

j cTcf

universe brought about by one-ness of being* (eka-sadbhäva)with prakaSa ( the substratum of all manifestation) ,177

There cannot indeed be the manifestation of anythingunless it shares (lit. enters) the light (the source and substra-tum ofal] manifestation) of the Highest Reality. And theHighest Lord is full of the flow of bliss, because of His beingfree from all desire, because of His being fully perfect, be-cause of His being the essence of absolute freedom, and be-cause of His having attained to the state of full jagadänanda178

in having made his own the entire world consisting of indicatoror word (väcaka) and indicated cr object (väcya) by reflection(lit. seizing mentally) on the entire assemblage of non-mayiya\words179 from V to *k$a\

Therefore the extended universe beginning with ( theletter) 'a' which is the nature of the highest 'akula'180 andupto the letter (ha' indicative of the unfolding or expansionof Sakti—'kfd* indicating only the finis of the expansion—that (universe) flashing forth or vibrating, by virtue of thecombination of V and 'ha* and being accepted inwardly in

* eka-sad-bhäva means one-ness of being with (prakäja), not the 'onlyreality (the existence)' as Prof. Leidecker thinks.

f Though the text even as accepted by Prof. Lei decker isJ*W<lPll i.e. ÇTRT+ïnTPftïï *l«<«<jP*l, curiously enough

he translates this as the "whole throng of möya-sounds from 'a9 to 'ksa*.

109

k ; ——ï

": 11

er q^" ftr^rfw» u '

the manner of pratyähära181 rests in the Highest Reality in theform of bmdu182 indicative of the consciousness of non-diffe-rentiation. Thus this natural vimarsa or inward experience is ofthe nature of the congregation of words.

As has been said (by Utpaladeva in Ajafa-pramätr-siddhi^verses 22-23).

"Resting of all objective experience! within oneself is what is-meant by I-feehng. This 'resting* (within oneself), is called Sovereigntyof Will, primary doership, and lordship because of the cancellation of allrelational consciousness, and of dependence on anything outside oneself.f

f Prakäea here does not mean, the 'divine light'., but 'ghafasukhädi-vedya-prakêasya—all objective experience like jar, pleasure etc.

X "Saruäpekfä-mrodhatah" does not mean 'because 'perception of theuniverse is impeded1, as Prof. Leidecker thinks.

110

i H?nsr ^ w ^ w ^ r t f ^ R î ynîfrdwm 'scrètff

\

This I-feeling is the stage of great power, for all mantrasarise from and come to rest in it, and by its power all activitieswith an object are performed.

It has been said in the excellent Spanda, beginning with(i.e. Spandakänkä, Nisyanda I I , vv. 1-2)

"All mantras approaching this power" etc. and closing with"All these (mantras) are endowed with the nature or the characte-

ristic mark of âiva "fIn Siva sütras also, it is said :

"By unification with the great Iake,l83 one acquires the experience ofmantra power."

Here, (i.e. in this sütra) the penetration into the perfectSelf which is of the nature of great m#/z£ra-power, is becomingone with it by the immersion of the body, präna etc. (into i t ) ,by steadiness in the achievement of that stage (of perfect Self),and by immersing in its essence the (experience of) body,blue etc. So that then whatever appears e.g., the body, pleasure

f Here again Prof. Leidecker has bungled. 'Ta ete* refers to themantras. Sivadharminah means 'Sivasya dharmah [svabhävah] [asti] yesâm tt"i.e. having the nature or characteristic mark of Siva. This does not mean'those who walk in the law of £iva' as Prof. Leidecker thinks.

Cf. "HTÇ\\ quiî^Hî; ^f; ?fä üff: fi|c||çôf»j;;; quoted by Ksema-râja in his commentary on £«^-12.

111

E^TOF

"ÏÏT

(inner experience), blue (experience of outer objects) etc.,or whatever is known for certain (by Buddhi) or remembered,or thought out (by manas)—in all these cases it is the play ofciti-fakti which flashes forth as the background (of all expe-rience). It has been (rightly) said, "without its flashing, thereis no flashing of anything (whatever)." Only while flashing inthis manner, she by mäyä-fakti appearing as of this or thatnature owing to her assuming the nature (lit. colour) of mani-fested body, blue etc., (i.e. owing to her considering herself asthe body, blue, etc ) , is considered by the w^ä-subjects (i.e.jïvas or empirical selves) as knowledge, ideation, resolutionetc. In reality, however, this citi-§akti is one and the same. Ashas been said (in Ifvarapratyabhijnä, Jnänädhikära, VII Ahn.verse 1).

"That consciousness which is coloured (identified) with the succes-sion of different objects (tat-tat-ßadärthakrama) is nothing other than thegreat Lord, the highest knower and of the nature of successionless*infinite consciousness."

So (also) (it has been said in Isvarapratyabhijnä,Jnänädhikära, V Ahn. verse 18).

* Mahesvara would be limited by time, if there is succession in Hisconsciousness. His consciousness is akrama (timeless), ananta (spaceless).

112

qr%l<«llcHdfy

ÇTFT

"Owing to the maya sakti of the Lord, she he-self having to dowith different knowables is called knowledge, ideation, resolution and byother namesJ* . . . .

Thus it is one and the same citi-sakti which appears in

various ways in all conditions. If by means of entry into and firm

grip of her, she is attained (as described in sütra 18), then byentering into her, and by the means previously described, i.ç. bysuccessive untolding and infolding of the senses, because ofeverything being of the nature of everything else, even in there-absorption etc. of every thing, whatever group of natural con-sciousness-deities there is, e.g. the non-mäyiyä group of inner andexternal senses, which is ever projecting and ever withdrawingover all this the highest yogin acquires lordship and parabhairava-ship (i.e. becomes the highest bhairava).

As has been said"When one is rooted in the one place i.e. into the Spandatattva con-

sisting of the perfect I-consciousness, then controlling the udbhava (emana-tion) and laya (absorption) of it (i.e. of the purya?taha or Suksmafarîra—thesubtle body and thereby of the universe also by means of unmïlana andnimïlana samâveéa), one acquires the status of a (real) enjoyer, and then be-comes the lord of cakra (i.e. of the group of the sense-deities)".

—Spandakärikä, Nisyanda III , 19

113

I HW ffcT ftà«T

ffrT

Here cthe one place' (is explained in the following,Spandakärikä, Nisyanda III. 12)

"Every thing should be deposited into the one place (i.e. into thedi-iakti)"'

(Here) "Ekatra" or 'one place' should be interpretedas the state of the general vibration of cit9 being of the natureof unmef a.

Then the word Uasya'* (its) in the verse cited above isto be understood to mean 'puryaffaka' (subtle body) inasmuchas the previous Sütra (in Spanda Kärikä III. 17) begins with'held or bound by purya$\aka (subtle body)"§ It is not to beinterpreted as 'in one place i.e. gross or subtle body', asKallatäcärya,f the author ofVivarana has done.

• Tasya* (of it) as interpreted by the text refers to 'puryaffaka* or thesubtle body, but a better interpretation as given by Svâmî LaksamanaJoo is that it refers to iakti-cahra or the group of Jaktis, for it is the Sakfacakra that is responsible for laya (absorption) and udbhava (emanation).

§ This does not mean 'This puryaffaka one must approach and con-quer* as Prof. Leidecker has interpreted it in his translation.

f Kallatäcärya was the pupil of Vasugupta and wrote a vrtti on theSpandasutras. He flourished in the latter half of the gth Century A.D.

114

, *Jç| âiâ *qrtix<*vw<(K HçJ

And it has been lauded by me (in the following verse) :**Hc who has become independent ruleri84 (i.e. who is no longer

under the control of the senses) of the cihcakra and the great lord,being served by the group of sen&e-deities,!8^ iS only a rare being thatexcels all."

The word HtV in the sütra connotes conclusion. Theword 'Siva' in the sütra means that whatever is the body ofthe above text (i.e. whatever has been said in the text) is Siva,because it is a means to the attainment of Siva. It is Sivaalso, because it has come from Siva, because it is not differentfrom the true nature of Siva, and because it is indeed Siva.

Man bound in all the phases of waking, dream anddreamless sleep by the body, präna, pleasure etc. does notrecognise his own citi (consciousness) which is of the nature ofthe great power and full of perfect bliss.

But he who, owing to this instruction, beholds in theocean of the nectar of (spiritual) awareness the universe as amass of its (i.e. of the ocean of the nectar of awareness) foamon all the sides, is said to be Siva Himself in sooth.

115

This instruction in the truth has been given for those towhom has accrued the descent of âakti wrought by Siva, butwho for want of the discipline of serious study are unfit forkeen arguments, and are hence incapable of understandingthe hvara-pratyabhijnâ (i.e. the PratyabhijM philosophy byUtpaladeva).

Concluded is this Pratyabhijnährdaya (The Secret of Reco-gnition) .

This work [book] is by the glorious teacher, RäjänakaKsemaraja, dependent on the lotus-feet of the gloriousAbhinavagupta, the best among the venerable, greatJ§aiva teachers.

May there be welfare [for all] !

NOTES

1. Recognition—This is the doctrine which teaches thatthe individual self {nara or jiva) is identical with the UniversalSelf (Siva). He has forgotten his Real Self owing to thelimitations of his psycho-physica] mechanism. The âaivadoctrine of Kashmir is called Pratyabhijnä-darfana or thePhilosophy of Recognition because it brings home to the indi-vidual the truth that once he recognises his Real Self, he willbe free from his ego-hood which is the product of his identi-fication of himself with his psycho-physical mechanism, andwill thus realize that his Real Self is identical with the Univer-sal Self. Isvara-pratyabhijnä-vimarUni by Abhinavagupta givesthe following exposition of Pratyabhijnâ.

ff

T, îT çRftsfq" *ti«ii«4K;<if i

—ïfir" (p. ? V ^ ° )ccPrati4-abhi+jfiâ=pratyabhijfia Trat i ' means pratipam

i.e. contrary, mother words though known, now appearing asforgotten through delusion 'Abhi' means facing i.e. close athand. 'JnäJ means illumination or knowledge. So Pratyabhijnâmeans re-cognition of the real self. Tratïpam' implies that itis not that the consciousness of self has not been a fact ofexperience before, for Self is a light that can never be cut off(i.e. it is an ever-present light), but that, as will be explainedin the sequel, through its own Power, it appears as thoughcut off or limited. Recognition (Pratyabhijnâ) consists in theunification of what appeared before with what is appearing

118 Pratyahhijnährdayam

now, as in the judgement "This is the same Caitra". It is acognition by recollection, referring to what is directly present.

In ordinary life also, recognition consists in unificationof experiences at the time of a subsequent appearance of onewho was known before either in general terms, or in particularas 'the son of so and so, of such and such qualities and descrip-tion', or in a statement like cso and so has been made to berecognised by the king'.

In the present context also, the knowledge of the Lord asone who has perfect power, having been acquired through thewell-known Puiänas, Siddhànta Ägama, inference etc , and theimmediate experience of one's Self being there, re-cognitionarises, through the unification of the two experiences, in theform "Certainly, I am that very Lord".

This system is also known as Trika daréana i.e. the systemof the triad, viz., (1) Nara, the bound Soul (2) Sakti, thedivine power and (3) Siva, the lord who releases the boundsoul from his bondage. This is a mystic philosophy, describingall these three conditions.

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

2. Siva—This is derived from the root if (to lie), andfrom the voottvi (to cut asunder). Both these meanings areimplied in Siva. Siva is one 'in whom all things (viz., allobjects and subjects) lie'. He is also one who cuts asunder(êyati päpam iti Sivah) all sins. Siva is thus both the funda-mental ground of all reality and the supreme Benevolence orGood who by His grace saves all. He is the supreme or Abso-lute both from the metaphysical and soteriological point ofview. The name Siva for the Highest Reality is, therefore, avery happy choice. Siva is the Highest Reality as well as theHighest Good.

In addition to Pratyabhijfiä, Trika, and Spanda, thissystem is also known as Saiva-darsana or Bhairava-dareanai.e., the system positing Siva as the all-of-reality-and good.As this system is non*dual, it is sometimes called KashrnirianSaiva philosophy in order to distinguish it from the Saiva.philosophy of the South which is dual.

Notes 119

3. Satatam—eternally, may be read with namah or withpancakrtya-vidhäyine. In the former case, it would mean 'myeternal adoration to Siva'. In the latter case it would mean'my adoration to Siva who eternally brings about the five pro-cesses'. The latter construction is better as it indicates thatSiva's activity is incessant.

4. Pancakrtya or the five acts brought about by Sivaare :—

( 1 ) Srsfi—Letting go; casting out of oneself. The usualtranslation 'creation' is misleading Creation implies that thecreator acts upon an external material, and thus brings aboutthe world-process. This translation doesnotdo justice to theIndian point of view, particularly to the point of view of Saivaphilosophy. Srsti is derived from the root srj which means 'tolet go', 'to pour torth', 'to project. This implies that theworld-process is already implicitly contained in Siva. He onlylets it go or projects it out of himself. He has not to work on anexternal material in order to bring about the world-processAccording to Saiva philosophy, the world is not a creation, butan emanation; it is a theophany.

( 2) Sthiti—maintenance (of the world-process).(3) Sarhhära or Samhrti—withdrawal or re-absorption. It

does not mean destruction. There is no destruction of theworld. It is only re-absorbed by Siva for a time. Destructionis only a metaphorical and secondary sense of sarhhära, not itsprimary sense.

(4) Vilaya or pidhäna—concealment of the real nature ofthe Self.

( 5) Anugraha—grace.These five krtyas imply that Siva lets go the universe out

of himself, imparts existence to it and finally withdraws it intohimself only to let it appear again. This makes a cycle whichis called a kalpa. There is no final end to the world-process.The cosmic process is repeated from eternity to eternity.

Anugraha is the act of grace by which Siva brings aboutthe liberation of man. The first four krtyas are cosmological, thelast is soteriological The five krtyas are not an artificial mixtureof two standpoints—one cosmologicai and the other soteriologi-cal. Rather anugraha is the raison d'etre of the first four krtyas,


it is that for the sake of which the first four krtyas, come intoplay. It expresses the abounding love of Siva.

5. Paramârtha—Parama-\~artha : Parama means the Highes t ;artha means both 'reality* and 'goal or value'. Paramârthaconnotes both the Highest Reality and the Highest value.According to Indian thought, the Highest Reality is also theHighest Value of man. In the realization of the HighestReality consists the meaning and purpose of human life.

6. Svätma may mean either one's nature or one's self. Inthe former case, the line 'cidänandaghana-svätma-paramärthäva-bhäsane' would mean 'who makes manifest the Highest Reality(which is at the same time the Highest Value) whose nature is

cidänandaghana i.e.,.a mass of consciousness and bliss or compactconsciousness and bliss. In the latter case, it would mean'who makes manifest the Highest Reality (which is at thesame time the Highest Value), viz., His Self (which is also theReal Self of each individual) that is a mass of consciousnessand bliss'. There is a double entendre in svätma viz., His Self (theself of Siva) and the self of each individual, the implicationbeing that His Self is identical with the Real Self of each. Thistranslation is preferable, as it is more in line with the generaltenor of this system.

7. Cidänandaghana—mass of consciousness and bliss. InSankara Vedànta, the expression used is generally 'saccid-ânanda. i.e., sat (existence) cit (consciousness) and änanda(bliss). ïn this system, sat has been dropped as superfluous,for according to it, cit or consciousness alone is sat or real.Cit and sat — consciousness and existence or reality aresynonymous. There can be nothing outside consciousnesswhich may be called existent or real. Sankara also says, "Sateva bodha, bodha eva sattä" i.e., Existence itself is consciousness,arid consciousness itself is existence.

8. Upanisat—upa-ni-sad (sit) i.e. sitting down near to orsitting down at the feet of another (i.e., the teacher) to listento his words. It, therefore, has come to mean rahasya or secretknowledge obtained in this manner. It is equivalent to secretor esoteric doctrine. The word has also been interpreted bySankara as 'destruction (of ignorance) by revealing the know-

Jfotes 121

ledge of the supreme spirit'. Here the word has been used inthe sense of'secret or esoteric doctrine'.

9. Sariikara—Sarn karoti iti Samkarah, one who bringsabout happiness and welfare is Sarhkara. This is another nameof Siva. Sämkaropanisat, therefore, means the esoteric doctrinepertaining to Sariikara or Siva i.e,, the esoteric system knownas Saiva philosophy.

10. Samsara—Sarhsarati iti sarhsärah i.e., ' that which isalways on the move'; that which is continuous 'pro-cess'. Theword 'world, or universe' can hardly do justice to this idea.Etymologically the word 'samsara' also means 'wanderingthrough' (a succession of states) of the jiva or the individualsoul. It is in this sense that samsara is called visa or poisonhere. It is not the world qua world which is poison, but the* wandering through' of the jiva as a being disintegrated fromReality, cut off from his Innermost Centre, which is poison.Visa is derived from the root vis of the third conjugation(vevesfi), meaning 'to pervade', hence anything actively perni-

cious i.e., poison. The root 'vis' in the fourth conjugation(visnäti) means also 'to separate, to disjoin'. There may be asuggestion here that samsara is visa because it disjoins us, dis-integrates us from Siva—(the Highest Reality).

11. Samâveéa—This is the noun form of sam-ä-vif, mean-ing to enter into. Samäveia, therefore, means mergence oridentification. Samäveea with the Highest Lord means identi-fication of the individual self with the Universal Self. Theindividual, in this state, feels that he is nothing else than Siva.Samäves'a, also means taking possession of the individual by theDivine. The outcome is the same, viz., identification withSiva. According to Abhinavaqupta, ävesa means the subordi-nation or disappearance of the personal nature of the aspirantand his identification with the divine nature of Siva.

"Äves'as'ca asvatantrasya svatadrüpanimajjanät. Para-tadrüpatä Sambhorâdyâcchaktyavibhâginah" Tanträloka—I volume I Ähnika, v. 173.

12. Sakti is the energy of Siva, and therefore, not diffe-rent from him. With this, he brings about pancakrtya or the fivecosmic processes. Èdkti-pâta means the descent of Säkti. Säkti-


päta on an individual means the imparting of anugraha or graceto him.

13 Sütra—Lit., ' thread'; hence, it has come to meanthat which like a thread runs through or holds together cer-tain ideas; a rule; a formula; a direction. Cp Latin, su*ura,English, suture.

\ Siitra must contain the fewest possible words, must befree from ambiguity, must be meaningful and comprehensive,must not contain useless words and pauses and must be faultless.

14. Svatanträ—this is an adjective qualifying Citi Thismeans dependent only on itself and nothing else. It meansthat it is absolved of all conditions, and is free to do anythingit likes. The word Svatantra, has therefore, been rendered bytwo words; viz , absolute, and of its own free-will.

15. Citi—-This means universal consciousness-power apdis feminine gender in Sanskrit. 'Cit' is generally used for Sivaand 'citi' for His Sakti. They are distinguished from cittawhich means 'individual consciousness'.

16. Siddhi—means effectuation which includes (1)prakäsana or srsti—emanation (2) sthiti—maintenance of whatis emanated, and (3) samhära, withdrawal or re-absorption.

17. Sadäeivädeh bhûmyantasya—from Sadäs*iva down tothe earth. According to this system, there are 36 tattvas orprinciples. These are divisible into two; viz., the Suddha adhvä,the pure or the supramundane way or course and the asuddhaadhvä or the impure i e. the mundane way or course Suddhaadhvä is that which is above Mäyä in which there is no diffe-rence between the knower and the known. Afuddha adhvä isthat where difference begins right up to the earth. The 36tattvas are given below in a descending order from Siva, theSupreme principle.

Above manifestation

1. Siva, the Highest Principle or universal consciousness. Inthis, cit or consciousness is predominant

2. Sakti Siva's inseparable conscious energy. In this änandaor bliss is predominant.These two tattvas are the source of all manifestation.

Notes

Sudha adhvä Supramundane manifestation

3. Sadähva i.e, the ever benevolent. In this tattva ahantä orI-consciousness and icchä or Will are predominant. Idarhtâor this-consciousness (i.e. world-consciousness) is not soprominent. It is also called sädäkhya tattva, for it is thestate in which there is the first notion of 'being' (sat äkhyäyatah). I t is the incipient world-experience. The world isin an indistinct state at this stage. The consciousness ofthis state is Aham idam—CI am this5. There is no distinctionbetween I and 'this' (the universe). This is a state ofperfect identity.

4. I§vara> i e. the Lord, In this both I-consciousness andworld-consciousness are equally prominent, and jnäna orknowledge is predominant. The consciousness of this stateis eIdam aham9—'This is I'—the universe is I. The uni-verse has come distinctly into consciousness but still asidentical with the Divine Self. This is a state of ab he da i.e.non-difference between the eV or Self and 'this' or theuniverse.

5. Vidyä or Suddhavidyä or Sadvidyä pure, unlimited knowledge.In this there is the consciousness—Aham idam ca—CI am Iand also this (universe)3. This state is one of bhedäbhedai.e. the universe is a distinct object to consciousness, yetits distinction is overcome in Self-consciousness. Itappears only as an aspect of the Self. This is a state of«identity in difference'. Kriyä or action is predominanthere. The first five—from Siva to Sadvidyä—are calledSuddha adhvä, because the relationship of subject andobject is a single unit uptothis stage i.e. the object is per-ceived as a part of the subject; there is no veiling of theSelf so far. These five tattvas represent the universalaspect of consciousness.

Ââuddha adhvä or mundane manifestation

6. Mäyä, the universally formative or limiting principle.Sometimes, this is not included in the Kancukas, as it isa principle superior to the Kancukas and gives rise to theKancukas. This veils the real Self and brings about theconsciousness of difference and plurality.

! 24 Pratyabhijnähradayam

The Five Kancukas ( coverings ) of Maya7. Kalä, i.e. limitation in respect of authorship or efficacy.8. Vidyä, knowledge i.e. limitation in respect of knowledge.9. Rägay inclination, limitation of fulness, giving rise to desires

for various objects, e.g., I may enjoy this, I may own thatetc.

10. Käla i.e. limitation of eternity giving rise to division ofpast, present, and future.

11. Niyati—Restriction i.e. limitation of freedom, givingrise to limitation of space and cause.

12. Purusa—when the Divine by his Mâyâ veils His real Selfand accepts the status of a limited experient, he is knownas Purusa. At this stage the Sarvakartrtva or omnipotenceof the Divine is reduced to kalä or limited authorship,His sarvajnatva or omniscience is reduced to vidyä or limited >knowledge; His pürnatva or all-fulfilment is reduced toräga or want and desire; IJis mtyatva or eternity is reducedto käla or time-division; His vyäpakatia or omnipresence orall-pervasiveness is reduced to niyati or limitation in spaceor His sväiantrya is reduced to cause-effect relationship.

The principles from Kalû to Niyati are generally knownas the five kancukas or coverings, veils of Maya put onby the Divine.

13. Prakrti—the root or matrix of objectivity from Buddhidown to earth.

14. Buddhi, the ascertaining intelligence.15. Ahamkära, the ego-making principle.16. Manas* the conceptive consciousness.17-21. The üvcjnänendriyas or organs of perception (audition,

touch, vision, taste, and smell).22-26—The five organs of action (karmendriyas)27-31—The five tanmätras i.e. the undifferentiated origins of

the five perceptions^32-36—The five mahäbhütas; the gross-elements, viz., äkäs'a

(ether), väyu (air), agni (fire), äpas (water) and bhümi(earth).

18. Parapramätr rneans the Highest Experient. Prarhätrmeans measurer or the subject of experience. The highest«xperient is parama-Siva, the highest Siva.

Notes 125

19. Faräsakti—the highest âakt*. This is distinguishedfrom the subsidiary faktis that pervade the universe and bringabout all kinds of things. They are various aspects of thehighest Sahti. Sakti means divine consciousness or consciousenergy which is non-distinct from &iva. It is Siva himself inhis active aspect of manifestation and grace.

20. Vimars'a—Vi+mrs*. The root mr§ means to touch.Vimr§ means to touch mentally. It is a highly technical termof this system. Paramaîva, the ultimate reality is not onlyprakaêa or luminous consciousness, but also Vimarsa i.e. con-scious of its consciousness. Vimarsa is Self-consciousness or pureI-consciousness of the highest Reality. I t is this Vimars'a or self-consciousness of reality that brings about the emergence of theuniverse (sr$fi)} its manifestation (sthiti) and its withdrawal(samhära) into it again as identical with its joy of pure I-consciousness. Vimars'a assumes three moments, viz., going outof itself (srsti), maintaining its continued existence (sthiti)and then returning to itself (samhära).

cf. "Iha khalu parâmes*varaft prakâéâtmâ; prakäeaecavimaréa-svabhâvah; vimaréo näma visVäkärena, visVapra-kâéanena, visvasarnharanena ca akrtrimäham iti visphu-ranam".—ParäpräveHka, pp. 1-2, Kashmir SanskritSeries.The entire universe is already contained in the highest

consciousness or the highest Self even as the variegated plum-age of the peacock is already contained in the plasma of itsegg (mayürändarasa-nyäyena) • Vimaria is the positing of this Selfwhich leads to manifestation.

21. $iva-bha(täraka—The word bhattäraka is the same asbhattära which again is the same as the word bhaffa. The wordis derived from the root bhaf of the first conjugationwhich means to *nourish\ The word bha{(a or bhaf tara orbhaffäraka literally means cthe lord that nourishes oi supports'.The word bhattära or bhaftäraka means venerable lord. This hasbeen attached to Siva to show reverence.

22. Nityodita—Nitya-\-udita. Udita is formed from u d + \ / i +kta—that which is gone up, risen. Nityodita is eternally risen.

In this system it is generally not the word nitya (eternal) that

is used for the foundational consciousness, but nityodita i.e.

126 Pratyabhijnähdayam

ever-risen, ever-existent. Nityodita is that which never sets,but is always risen. The foundational consciousness nevertakes a holiday. Whatever both rises and sets is calledsäntodita\ but that which never sets, but is always risen iscalled 'nityodita'. It is also called nityodita because the systemwants to emphasize the fact that the eternal consciousness isever active; there is always spanda or vibration in it.

23. Pramäir (lit. measurer), subject of knowledge.24. Pramäna (lit. instrument of knowledge) means of

knowledge, proof of knowledge.25. Prameya (lit. to be measured, measurable) the

known or object of knowledge.26. BaindaviKalä—parahpramätä. Vetti iti vinduh (bindufi)

from the root vid (to know). The highest Self or consciousnesswhich is the knower is known as Bindu. Bindoriyam iti baindavi.Baindavi means 'of bindu9, 'pertaining to b\ndu\ Kalä meansfakti. Baindavi kalä means the power of knowership of thehighest Self or consciousness, i.e. the power of Self-conscious-ness. Here it means that power of the Self by which it isalways the subject, never the object. In this verse, feet arecompared to pramäna (means of proof) ; the head is comparedto pramätä, the knowing Self. Just as it is impossible for oneto catch up the shadow of one's head with one's feet, for theshadow of the head always eludes it, even so is it impossible toknow the knower {pramätä) by the various means of knowingfor the various means owe their own existence to theknower.

27. Samarasa—one having the same feeling or conscious-ness. Sämarasya therefore, means identity of consciousness. InSamhära or withdrawal, Citi reduces the universe to samenesswith the Highest Reality. The Foundational Consciousness isboth the alpha and the omega of the universe.

28. Svatanträ—Citi or the divine consciousness is calledsvatanträ, because whether it is sr$ti (manifestation), sthiti(maintenance of the manifestation), samhäta (withdrawing orreducing the universe to oneness with herself), she is sovereigni.e. does not depend upon any extraneous condition.

29. ViÊva-siddhi may also mean the effectuation of bothbhoga (enjoyment of the bliss of real I-consciousness) and mofoa

Notes 127

(liberation). When the absolute free-will of citi is recognis-ed she brings about real enjoyment as well as freedom fromlimitation. In this sense also she is the cause of viêva-siddhi.

30. Pramänopärohakramena> by gradual mounting, begin-ning with knowledge etc. From the known or prameya one hasto mount to pramäna or knowledge; from knowledge one hasto mount to the pramätä or the knower, to the highest Self.Allpramänas rest in the pramätä, the knower.

31. Btahmaväda (the doctrine of Brahman) refers toaänkara-vedänta in which Brahman is said to be nonacdve.

32. Darpane nagaravat—Just as a city appealing in amirror is nothing different from the mirror, but appears assomething different, even so the universe appearing in citi isnothing different from it, though it appears as different.

33. Sadaéiva tattva may be said to be the first principleof manifestation. Out of the Siva-sakti state emerges Sadätivatattva where consciousness is of the form, ' I am this'. 'This'(idantä) here refers to the total universe. I (ahantä) refers tothe Divine Experient. It is the absolute or universal I. Thefirst consciousness of the absolute in manifestation is, *I amthis*. The 'this' (idantä) or the entire universe is already im-plicity contained in the absolute consciousness, but wThen itbegins to posit the I as the 'this, the 'this' becomes the firstglimmer of the universe to be. This is, however, a stage ofconsciousness where the 'this' aspect is in an incipient, germi-nal form, greatly dominated by the ' F aspect (ahantäcchädita-asphuta-idantämayam) where the viha or universe is both diffe-rent and non-different (paräpara rüpam) from Sadäsiva. Inthis Icchä or Will is predominant. In the consciousness, " / amthis", existence or being is cleary posited; hence this principleis also known as sädäkhya-tattva ( Sat = Being). The system nowstarts giving a hierarchy of individual experients Correspond-ing to the universal experient or Sadäsiva is the individual(mystic) experient, designated mantramaheivara who has realiz-ed SadäUva tattva and whose experience is, therefore, of theform—CI am this'. The whole universe is identified with hisSelf.

34. Isvara tattva is the next stage of manifestation inwhich the consciousness of an ' I ' and a 'this' is both equally

128 Pratyabhijhâhrdayam

prominent. The ideal universe which is involved in the abso-lute consciousness becomes more clearly defined as a 'this' atthis stage. jMna is predominant in this tattva. Correspondingto this is the individual {mystic) experient known as Mantre-svara who has realized the fcvaratattva, whose consciousnessis also of the form 'I am this*, in which the universe is nolonger an indistinct 'this' but is as clearly defined as the con-sciousness o f ' I ' , and in which the universe is identical with theSelf. The consciousness of Sadâsiva is 'Ahamidam—CI am this \The consciousness of Isvara is 'Idamaham*—"This am I ' .

35. Vidyä or Buddha Vidyä is the stage where the con-sciousness of both T (the experient) and the ' th i s ' (the uni-verse) is distinct, and where diversity or bheda begins, thotighthere is unity in diversity at this stage. Knyä is predominantin this tattva. Corresponding to this, there are the experientscalled Mantras who see diversity, though it is diversity~in-unity. The Lord who rules over these experients is calledAnantabhattâraka. The consciousness of this stage is Idam caAham ca or Aham idam ca—the universe as different but also as,belonging to me. At this stage, though the 'this' appears asdistinct from ' I ' , yet it is only an aspect of *I\ It is distinctfrom cI*, but not different. Hence the consciousness of this stageis known as Suddha Vidyä.

36. Vijhänäkala is the experient of the stage belowSuddha Vidyä but above Mâyâ. Here the experient is devoidof agency; he is pure awareness. His field of experience con-sists of sakalas, andpralayäkalas. He has a sense of identity withhis field of experience ( tadabhedasäram).

He is free from Mäyiya and Kärma mala, but is still subjectto Änava mala.

37. In this state, the experient has neither the clear con-sciousness of aham ( I ) nor ofidam (this). His I-consciousness isidentical with a void like the void that one experiences in deepsleep. He has the feeling of a vague something which is practi-cally nothing. The Palayäkala-pramätäis identified with thcprakrtiat the time of dissolution. Theyogins who have an experienceonly of the void are also like the pralayäkala-pramätä. He is freefrom Kärma mala but is subject to Änava and Mäyiyamala.

38. The sakalas are the devas (gods) and jiuas (individual

Notes 129

selves) who have no true knowledge of Self, and whose con-sciousness is only that of diversity. The average human beingbelongs to this level The Sakalas are subject to all the threema las—Änava, Mäyiya and Kärma.

39. The suggestion is that in this state vimar§a is latent;only prakäEa is predominant.

We may now gather up in a tabular form (seep. 130)the details of the third sütra.

From Vijnänäkala upto Sakala, there is no presidingdeity, because the operation of Mahämäyä begins from thestage of Vijnänäkala and also because ignorance begins from theMahämäyä stage.

40. Anäfrita-Swa-paryäya—anälrita i.e. unrelated to any-thing; lit , whose synonym is Siva who has no objective con-tent yet. This is a state below Saktitattva and above Sadâsiva-tattva. This, however, is only an avasthä, a state, not a tattva.This refers to that phase of reality where Sakti begins tempo-rarily to veil the Self, and thus to isolate the universe from theSelf, producing akhyäti ignorance of its real nature. This is whyÊakti is said to be 'sua-svarüpäpohanätmäkhyätimayi nifedhavyäpära-rüpä' (Paramärthasära, p. 10) i.e. Sakti brings about akhyäti bynegating or isolating the universe from the Self and thus veilingits real nature. The full experience of Self is that in which Iand the This or the Universe are one. The loss of this Experi-ence—Whole is samsara; the regaining of this Experience—wholeor full Experience of the Self is mukti.

41. Sünyätiiünyataya—being as yet more void than thevoid itself. It is called iünya here from the point of view ofobjective manifestation, from the standpoint of the negation ofthe universe, i.e. from the point of view of absence of objectivecontent or objectivity.

42. TrUirornate—the mystical doctrine concerning thethree-headed Bhairava. The three heads of god, Bhairava area symbolic representation of the three Saktis of the Divine,viz., Para, Parâparâ, and Aparä. The Para is the supreme statein which there is no distinction or difference whatsoeverbetween Siva and Sakti. Paräparä is that state (of manifesta-tion) in which there is identity-in-distinction. Aparä is thatstate in which there is complete difference.

NOTE 39: Details of Sütra 3o

Tattva

1

The PresidingDeity

2

The experient

3

Corresponding field of experience

4

2. Sadäsrva. In this,Icchä or Willis predominant

ïsvara tattvaIn this, jfiänaor knowledge ispredominant

Siva

Sadäsiva-bhattàraka

ïsvara-bhattäraka

4. âuddhavidyâ- Ananta-tattva or Sadvidyä bhattärakatattva. In this, Kriyäor action is predo-minant

5» Mahämäyätattva

6. Mâyâ tattva

7. The remainingtattvas upto theearth.

Siva Pramätä

Mantra-mahesvara. The experience ofTo r Siva is clear but there is also a dimexperience of the Universe.

Mantresvara who like ïsvara has a distinctexperience of both 'I* and the Universe butthe Universe is only an aspect of Self

Mantra who has an experience of both *Pand the universe as separate but the universeas closely related to Self

Vijnänäkala. He has knowledge but is devoidof agency. He is free from Mâyïya andKarma mala but is still subject to änava malas

Pralayäkala or Pralayakavelï or &ünya-pramätä. He is free from Karma mala but isstill subject to Änava and Mâyïya malas.

Sakala, from the devas upto the plant andminerals. This is subject to all the threemalas änava, mäyiya and Karma mala.

AU existence is mere Prakasa or Siva

Indistinct experience of the universe,not yet distinct from Self experience

Experience of Self and the universeas both distinct and equallymatched, but the universe is still anaspect of the Self

Experience of difference from every-thing and yet everything appearingas closely related to the Self

All the pralayäkalaD, and Sakalas.

Mere void

Experiencing all things as differingfrom one another and from the Self.

f3.

Notes 131

43. Sarvadevamoyah käyah—the universe is considered tobe like a body constituted by all the gods. The gods heresymbolize both the pramätä and the prameya, all the subjectsand objects—the experients and the experienced. Anotherreading is Sarva-tattva-mayah käyah—the body of the universe isconstituted by all the tattvas.

44. Priye—dear one or my dear. The Ägama literatureis generally in the form of a dialogue between Siva and hisconsort Pärvati. Hence, cPriye'—O, dear one.

45. Bhairava means the terrible one who destroys theweakness of the lower self. This is the name of Siva. Bhairavais constituted of three letters, bha> ra, and va. The hermeneuticinterpretation of Bhairava, therefore, is that cbha* indicates.'bharana'—maintenance of the universe, W indicates 'ravana—i.e., withdrawal of the universe, (va9 indicates 'vamana'—ejecting or letting go of the universe, i.e., manifestation of theuniverse. Thus, Bhairava indicates all the three aspects of theDivine, viz , Sr$fi (manifestation), sthiti (maintenance) andSarhhära (withdrawal). Bhairava has been called ' three-headed',because as stated above in note 42 the three heads are asymbolic representation of the three saktis of Bhairava, viz.,j>arä9 paräparä, and aparä or because the three heads are asymbolic representation of Nara, Sakti, and Siva.

46. It has not yet been possible to trace the source ofthis verse. The idea in this verse is expressed in the form of aparadox. But what does 'akhyâti'—nescience or non-knowledgemean ? Does it appear or not ? In other words—is it experi-enced or not ? If akhyäti is never experienced, then it is nothingand only khyäti or knowledge remains. If it is said that akhyätidoes appear (i.e. is experienced), then being khyäti or experi-ence, khyäti again remains. So khyäti or knowledge cannot beeliminated in any case.

47. The reference is to Spandakärikä, eh. I I , vv. 3-4.48. Vikalpa means difference of perception ; an idea as

different from other ideas; differentiation. Vikalpanam (Vis*e-sena vividhena kalpanam) = ideating a 'this' as different fromcthat', differentiation-making activity of the mind. Vikalpais the nature of the individual mind (citta) which goes onmaking differentiation between one thing and another.


Compare the vivrti of Yogaräja on verse 11 of Paramärthasära ofAbhinavagupta, 'Vikalpo hi anyäpoha-laksano'dvayam ghatäghata-rüpam âksipan, aghafêt vyavacchinnam ghafam nUcinotV p. 33, i.e.,vikalpa is of ehe nature of differentiating one thing fioin another.For instance dividing an experience into jar and non-jar^ itmarks out the jar from the non-jar, and thus ascertains it as ajar. In Toga-Sutra of Patanjali, (Samâdhi-Pàda, 9), Vikalpameans a mere fancy which has no foundation in reality. Thatis not the meaning here.

What the objector wants to drive at is this. The natureof the individual mind is differentiation-making, knowing 'this*as different from 'that', whereas Siva or the Universal Cons-ciousness is free of all Vikalfras or differentiating ideas. Howthen can you call the individual experient as non-different fromSiva, so long as the differentiation-making mind of the indivi-dual lasts ?

49. Citta means the individual consciousness.50. Vijnânàkala—See note 36.51. Vidyäpramätrtä— the experients of vidyä-tattva i.e.

Mantras.52. Sadâéiva, ïéa, Anàs*rita-s*iva, see notes 33, 34 and 40.53. Siva, Sadäsivä, IsVara, and Suddhavidyà are to-

gether known asSuddhädhvä—the pure or higher path. Mantia,Mantreévara, Mantra-maheévara etc. are Suddhâdhvâ experi-ents. Predominance of cit is common to both Vidyâpramâtârasand Suddhädhva-pramätäras, but in the former case it is natural,whereas in the latter, it is acquired through the effort ofSamàdhi.

54. Sünyapramätr, etc. See note 37. The word ädi i.e.etc. includes sakalas also.

55. The meaning of the verse is—what is jnâna in thecase of Siva appears as sattva in the case of 'pafu9 or jiva (theindividual), what is kriyä in the case of Siva ( the universalÂbsolute Consciousness) appears as rajas in the individual,what is mäyä in the case of Siva appears as tamas in theindividual.

56. Sattva, rajas, and tamas are the three gunas whichare the chief characteristics of Prakrti, the root principle ofmanifestation. This has been elaborately described by Sänkhya>

Notes 133

and accepted by practically all systems of Hindu philosophy.Guna means strand, a constituent, an aspect of Prakrti. Sattvais the aspect of harmony, goodness, enlightenment, and sukhaor pleasure. Rajas is the aspect of movement, activity, and•duhkha or commotion. Tomas is the aspect of inertia, and mohaor dullness, indifference.

57. Vikalpa—See note 48.58. Mâyâpramâtâ is the experient of the impure path—

the sphere of limitation. Màyâpramâtà includes pralayäkalas andsakalas. See notes 37 and 38 and the table given on p. 130.

59. Svätantrya is the abstract noun of Svatantra whichmeans one's own rule, not conditioned by any thing outsideoneself such as mäyä. It is the absolute, spontaneous, free willof the divine consciousness, outside the causal chain, the free,creative act of the Universal consciousness.

60. Mala : dust, dirt, impurity, taint; dross. Dross is thebest English equivalent. Mala is what covers and conceals andlimits the pure gold of divine consciousness. It is of three forms,viz., änava mala, mäyiya mala, and kärma mala. As used in thissystem, mala means those cosmic and individualistic limitingconditions which hamper the free expression of the spirit.

Änava mala is the müla-mala, the primal limiting conditionwhich reduces the universal consciousness to an anuy a small,limited entity. It is a cosmic limiting condition over whichthe individual has no control. It is owing to this that the jiva(individual soul) considers himself apürna, imperfect, a sepa-rate entity, cut off from the universal consciousness. Thegreatness of Siva in this condition is concealed, and the indivi-dual forgets his real nature. The änava mala is brought aboutin two ways. Bodha or knowledge loses its svätantrya or unimped-ed power, and svätantrya or §akti loses its bodha or inherentknowledge.

Mäyiyamala is the limiting condition brought about bymäyä, that gives to the soul its gross and subtle body. It is alsocosmic. It is bhinna vedya-prathä—that which brings about theconsciousness of difference owing to the differing limitingadjuncts of the bodies.

Kärma-mala. It is the väsanäs or impressions of actionsdone by the jhänendriyas and karmendriyas under the influence


of antahkarana. It is the force of these uäsanäs that carries thejiva from one life to another.

It may be noted that Vijnänäkala has only änava mala,Pralayäkala has two, viz., änava and mäyiya mala, and Sakalahas all the three viz, änava, mäyiya, and kärma mala.

61. Of the nature of Sünya i e. Sünya pramätä or pralaya-kevali whose field of experience is the void.

62. Puryasfaka—Literally, the city of eight, refers to thesubtle body consisting of the five tanmätras (i.e., the fundamen-tal undifferentiated essence of the five gross elements) manas,buddhi and ahankära. -It is also known as süksmaearira or linga-iarira which is the vehicle of the samskäras.

63. Vide Note No. J 7.64. Upädhi ( u p + â + d h â ) lit., some thing placed near,

which affects or limits a thing without entering into it as itsconstituent.

65. Sugata (lit., one who has fared well) is a title of theBuddha. Therefore his followers are known as Saugatas.

66. The Màdhyamikas are the followers of the Madhya-maka (the system of the middle way) school of philosophy.They believe in éunya (lit., void) as the fundamental principle.

67. The Päncarätra or Bhägavata system is the mainphilosophy of Vaisnavaism* On the origin of Päncarätra, seeSir R.G. Bhandarkar's "Vaisnavaism, Saivism and Minor Religioussystems". The derivation of the word, Päncarätra is somewhatobscure. Perhaps it refers to some religious rites lasting for fivenights. The followers of Päncarätra are here called Päncarätras.

68. The word 'prakrti' here does not mean the Prakrtior root-matter of the Sàrïkhyas. Para prakrti here means thehighest cause. The followers of Päncarätra system considerVasudeva both as the material cause and controlling cause ofall manifestation.

69. Leidecker believes that parinäma here does not meantransformation or change, but the Pâficarâtras consideredjfz/jj,etc. to be the parinäma or transformation of Vasudeva. Sankarawhile criticizing the Päücarätra system in his commentary onBrahmasütra in Utpattyasambhavädhikarana puts its positionquite clearly and correctly.

Notes 135

"Tesàm Väsudevah para prakrtir—itare Sankarsanadayahkäryam."

70 Ksemaräja seems to have made some confusion here.The Päncarätras do not consider "avyakta" (non-manifest) asthe ultimate source, but Vasudeva who is higher than "avyaktaf-Sankara puts their position quite correctly in his commentaryon Brahmasütras, in Utpattyasambhavädhikarana:

"era ïïcT dwj-^% fts fV «iKii|ui: qrtssiTOiïïï srfënr

71. "Sänkhyas" here means 'the followers of Sânkhya".72. See note 36.73. The Vaiyäkaranas were the followers of the Gram-

mar School of Philosophy that considered grammar as meansof spiritual liberation Their philosophy has been describedunder the heading "Pänini-darsanam" in Sarva-darsana-sarh-graha" by Mâdhava. The reference is obviously to Bhartrhari'sVäkyapadiya which considers paSyanti as Sabdabrahma orReality as Vibration.

74-75. The philosophy of Vyäkarana considers theAbsolute or Highest Reality as "Sabda-brahman." âabda(word) is to them not something unconscious but consciousnessitself where thought and word are the same and are not yetdistinguished. Brahman is the eternal word from which ema-nates everything. According to the Trika system, the universeof objects and so also of thoughts and words is always in ParamaSiva potentially. This is the stage of the Parâvàk—the highestword which is yet unmanifest. The next stage is that of Pasyantïwhich is the divine view of the universe in its undifferendatedform, far beyond human experience. Ksemaräja means to saythat the grammarians go only as far as paiyanti which is con-fined to the stage of Sadaéiva but not upto Parâvâk whichalone refers to the stage of Parama Siva. After the paÉyantiy

there is the madhyamä, which marks; the next stage of the mani-festation of the universe from undifferentiated mass to differen-tiated particulars. Madhyamà, lit., the middle one is thus a linkbetween Pas*yantï, the vision of the undifferentiated universe,and Vaikharï, the stage of differentiated particulars, the stageof empirical thought and speech. It is word in a subtle form

136 Pt atyabhijnährdayam

in the mind or antahkarana. In Vaikhari, the 'word' appearsseparately from 'thought', and 'object5.

76. The âgamas (here* Saiva-Ägamas) refer to a groupof literature containing the doctrine of the Saivas. 'Ägama'means tradition, that which is handed down from generationto generation.

77. By Ärhatas (the deserving, dignified) is here meantthe Jains. They maintain that the universe consists of 'para-mänus' (atoms of matter) which are eternal. They are subjectto change or development inasmuch as they assume differentgunas (qualities). The Ägama quoted means to suggest thatJains consider these gunas as the highest reality they have dis-covered and are unable to go further than the gunas.

78. Päncarätrikas—Vide note 67.79. The followers of " tan t ra" are known as tantnkas.

The word " tan t ra" has been explained in two ways,(1) from the root ctan' to expand—that in which the

principles of reality are expanded, are elaborately described is" tantra" .

(2) from the root " tan t ra" to control, to harness—thatwhich teaches how to control and harness the various forces ofreality is " tantra" .

80. 6Kula' here means 'Sakti* (the divine manifestingpower) The reference here is obviously to the Säktas, theworshippers of Sakti.

Î 81. Tnka—The Pratybhijnä philosophy is known as Tnkainasmuch as it describes Parama Siva or Highest Reality asmaninesting itself in a group of three (trika), viz., Siva, Saktiand Nara. From 'et cetera' in Trika etc. may be understoodTripurâ or Mahärtha.

82. Paraiaktipäta—The grace of the Highest. Saktipätaor grace is of two kinds, viz. para (highest) and apara (lower).Parasaktipata or the highest grace connotes the transmuta-tion of the empirical or limited ego into the Fullest DivineConsciousness. Such grace can be imparted only by the Divine.In apara Saktipäta (lower grace), though the ego realizes liisidentity with the Divine, he is yet unable to realize that theentire universe is only a manifestation of himself and hasthus not yet obtained the Fullest Divine consciousness of Siva.

Notes 137

Apara âaktipâta (lower grace) can be imparted by a spiritualdirector or gods.

83. Vidyä is one of the five Kancukas—the impure know-ledge (aêuddha-vidya). It is the principle of limitation whichdoes not allow the individual to have a synoptic view ofreality.

84. Turiya, the fourth state of consciousness. In Sarhskrta'catur5 means cfour\ When iyat suffix is added to ccaturJ, 'ca5 isdropped and 't ' of iyat suffix is dropped ( tur+ïya) , andthus the word becomes 'turiya' which means 'fourth3. Everyman's consciousness is in three states—-jdgrat (waking), svapna(dreaming), susupti (deep sleep). These states are exclusive.When a man is in the waking consciousness, he has no dream or"deep sleep consciousness. When he is dreaming, he has nowaking or deep sleep consciousness. When he is in deep sleep,he has no dreaming or waking consciousness. In every man,there is a fourth (turiya) state of consciousness also which isthe witness of the other three states. Turïva is a relative term.It is in relation to the other three states that it is called turiyaor fourth. There is no succession in turiya as there is in theother three states. It is ever present as the witnessing conscious-ness of the three states. The ego limited by body, prâna andmanas has no experience of turiya, although it is always presentin him as the background of all the three states. When avidyä(the primal ignorance) is removed, —then only man has the

experience of turiya consciousness. That is the essence of our con-sciousness which is experienced when the present limitationsare transcended. Micro-cosmically, it is the fourth state ofconsciousness holding together the waking (jägrat), dreaming(svapna) and dreamless sleep (susupti). Macro-cosmically, it isthe fourth state holding together the three krtyasi of srsfi, sthiti,and samhära. "Srsti-sthiti-samhara-melana-rUpa lyam turiyä". Justas a string holds together various flowers in a garland, even soit holds together the other three forms of experience and runsthrough them all It is integral awareness. But it is other thanthe three states of waking, dream and sleep. Hence it is calledthe fourth. When an individual consciously experiences turiyästate, the sense of difference disappears.

Turiyä has been described as pürnä (full) from the point


of view of sarhhdra or withdrawal because in that conditionshe has withdrawn all that had emanated from her, krsä oremaciated from the piint of view of udvamana or emanationbecause in that condition she is letting go the entities thatshe had held in her. So Turïyâ may be said tobe ubhaya-rüpä i e.>both full and emaciated. In the highest sense, however, she isanubhayätmä, beyond the conditions of fulness and emaciation.

85. For arm and mala, see note 60.

86 Kalä here means limitation in respect of authorshipand efficacy. Regarding kalà and other kaficukas, see note 17.

87. Màyïya-mala—See note 60.

88 Kärma-mala—See note 60.

89. Kalä niyati—See note 17.The whole idea of the limitation of the powers of §iva

may be expressed in a tabular form :

âkati ^ âaktîas existing in Siva as existing in the

limitation of man

1. Sarvakartrtva—omnipotence Kalä—limited authorship orefficacy.

2. Sarvajnatva—omniscience Vidyà—limitation in respectof knowledge.

3. Pürnatva or Nitya-trpti— Räga—limitation in respectperfection or fullness of desire, i.e., desiring this or

that particular.4. Nityatva—eternity Kâla—limitation in respect

of time.5. Vyàpakatva or Svätantrya Niyati—limitation in respect

—all pervasiveness or freedom of space and cause

90. "Isvaradvaya-dareana" means the system of philoso-phy which does not believe in any other principle (advaya) thanIsvara, the Lord. This is the characterization of the Saivaphilosophy of Kashmir which maintains that Siva is the wholeand sole reality. There is 'no second' (advaya) 9 i.e., no otherprinciple than Siva. Isvara here is a synonym of Siva. Heappears both as the world or the field of experience and the

Notes 139

experient, as the knower (pramätä), of knowledge (pramäna) andthe knowable {prameya).

91. 'Brahmavadins' refers to those Vedantists who believethat a principle, called Mâyâ, other than Brahman is respons-ible for srsfi, sthiti and samhära. Literally, it means advocates ofthe Brahman doctrine.

92. Panca-vidha-krtya—the five-fold act. For details seenote 4. In Sütra 10, the five-fold act is described from theepistemological point of view.

93. Suddhetara-adhvä— (lit.), (course other than the in-trinsic) i.e., the afuddhädfivä, the non-intrinsic course, theextrinsic manifestation: Suddhädhvä is the intrinsic or supra-mundane manifestation; aiuddhädhvä is the mundane or extrinsicmanifestation. Sadäsiva, Isvara, and Suddhavidya are in theregion of Suddha-adhvâ or supramundane manifestation. Thetattvas from mâyâ to the five gross elements are in the region ofaÊuddha-adhva, the extrinsic course or mundane manifestation»This has been called aiuddha-addhvä or impure course, becausein this there is a sense of bheda or difference. In Sudha-addhväor the pure course, there is a sense of abheda or non-difference.

94. This is called £vilaya', because the real nature of selfis veiled in this state,

95. In the matter of knowledge, the object known in a waybecomes one with the knowing subject. The actual pramiti(knowledge), divested of the accidents, of the prameya (theknown object), will be found to be one with the parmätr ( theknowing subject).

96. Here the five-fold act is described particulailv fromthe point of view of the esoteric experience of the yogin. Fromthis point of view, äbhäsana is srsfi, rakti is sthiti, Vimarfan a isSarhhära> bijävasthäpana is vilaya, and viläpana is anugraha. For themeaning of äbhäsana etc., see the Commentary.

97. 'Mahärtha* is the esoteric aspect of this system.

98. Vimariana or camatkära is the experience of cAh ÎHow wonderful !' It is like the delight of an artistic experience;hence it is called camatkära which means an intuitive flash ofartistic experience.

99. The knowledge of the object is called samhära here,


because the object is withdrawn. The object as an objectdisappears and only its knowledge remains.

100. Hathapäka : There are two ways by means of whichan object of experience is brought to sameness with the realessence of theexperient, viz., (1) Éanti-praêama and (2) hathapäkapraSama Prasama means 'reducing completely the world ofexperience to oneness with the experient'. The first one is aslow, gradual process: the second, i.e., hathapäka is a dogged,persistent process. It is not gradual.

101. Alarhgräsa : alam+gräsa : alam means paripürnarüpa-tqyä, nis-samskäratayär i e., fully perfectly, when no impressionor germ of samsara as separate from consciousness is allowedto remain; gräsa is grasanam (lit., swallowing)—here it meanssvätmasätkaranam—bringing it to sameness with the Self.

102. Mantras : 'Mantra' is composed of two letters 'man'and ctra\ 'Man\ implies mananät (by pondering), and ctra*implies träyate (protects, saves). Mantra9 therefore, means thatwhich protects or saves by pondering. Mantra is a sacred wordor words which, when properly uttered and meditated upon,become efficacious (in all sorts of ways; here in bringing aboutliberation).

103. Paràvàk—It is citi (consciousness-power) whichconsists of an inner sound bom of non-mäyiya letters, i i is eversounded, ever throbbing. I t is the Suätantrya Sakti, the free,unfettered, absolute Will-power, the main glorious supremesovereignty of the Divine, "^rcfT^ TO,

". It is called parä\ because it is supreme,perfect. It is called 'väk9, because it sounds forth, utters forth,the universe by its 'I-cosciousness5. Also see notes 74-75.

(Isvara pr. vi. p. 253).104. V to *ksa\ These include all the letters of the

Davanàgarï script. These letteis according to the Saiva philoso-phy represent various êaktis.

105. See notes 74-75.

106. See note 48. The vikalpa-activity refers to themksepa aspect of Éakti which projects all kinds of differences.The äcchädana or veiling refers to the äuarana aspect of §aktiwhich throws a veil over the real nature of the Self, and thus

Notes 14Î

conceals the avikalpa stage of the Self. In this one sentence, thewriter has referred to both the viksepa and the âvarana aspects ofSakti.

107. Avikalpa is the distinction-less consciousness. It isthe opposite of vikalpa. It is mere awareness without a 'this5,or ' that' . It is turyätita avasthä, a stage of consciousness beyondthe turya.

108. Brâhmî, lit., means pertaining to Brahma. Theother iaktis are, Mâhesvari, Kaumârî, Vaisnavï, Varâhî,Indrânî, Câmundâ and Mahâlaksmï. There are eight classesof letters. The presiding*deity of each is as follows :

Deity

1. Brâhmï2. Mâhesvari3. Kaumârî4. Vaisnavï5. Vârâhî6. Indrànï7. Câmundâ8. Mahâlaksmï

109. The idea is that so long as the soul is in the pasu( bound) stage, the $akti-cakras{ Ùieiaktis with their differentiationmaking hosts) cause to appear the srstiand sthiti—the emanationand maintenance oîbheda or difference only, and sarhhära or com-plete disappearance of abheda or non-difference or one-ness.At this stage, consciousness of difference is created and main-tained, and consciousness of oneness is completely withdrawn. Atthe pati stage, when bondage of the soul dissolves, the reverseof the previous condition happens. Here the iaktis bring aboutsrsti and sthiti, emanation and maintenance of abheda, non-difference or one-ness of all, and sarhhära or complete with-drawal of bheda or difference Pati stage is of two kinds—(1)anadisiddha eternally present as in the case of Siva and (2) Togi-daiä—that which appears at the stage oîyogin. It is the latterwhich is meant by pati-daeä here. Prof. Leidecker has given avery fantastic interpretation of this. See note 173, pp. 138-39

Class

KaCaTaTaPaYaSaA

of letter

class5)9Î5J5>9)>5


of his translation. The text has been completely misunderstoodby him here.

It should be borne in mind that at the pati stage, thecakras (the differentiation-making hosts) of the iahtis dissolve,and the iaktis begin to function in their pure state. In the paSustage, these are called khecari cakra, gocari cakra, dikcari cakraand bh itcari cakra, but in the pati stage, these are called simplycidgaganacari or khecari, gocari, dikcari and bhücari respectively.

110. Bhairava-mudrä—This has been defined thus :

*ftfaïïT w

This is a kind of psycho-physical condition brought aboutby the following practice :

"Attention should be turned inwards; the gaze shouldbe turned outwards, without the twinkling of the eyes. This isthe mudrä pertaining to Bhairava, kept secret in all theTantras.55

111. Buddha {pure ) vikalpa—This is the vikalpa in whichthe Sädhaka feels—Sarvo mamäyam vibhavah—all this glory ofmanifestation is of (my) Self, in which he identifies himselfwith Siva. It is a total consciousness and the means for passinginto nirvikalpa or consciousness free from differentiations. Thisis called iuddha vikalpa or pure vikalpa, because though it isstill vikalpa or mental formulation, it is suddha or pure inas-much as it is a mental formulation of the identity of oneself withthe Divine.

112. MaheSatä—This is an abstract noun of 'Maheta'which means the great Loid (âiva). Mahegatä or Mähesvarya,therefore, means the power or status of the great Lord, Siva.It connotes the state in which the soul is perfected and identi-fied with Mahesa, the great Lord or Siva.

113. Vikalpas—Sez note 48.

114. Vämeevan—The author here gives the reason as towhy this sakti is known as vâmeÊvarî, The word väma is connect-ed with the verb 'vam9 which means 'to spit out, emit, eject'.The âakti is called Vâmesvarï, because she emits or sends forththe universe, out of the Absolute. The word väma also means

Notes 143

'left, reverse, contrary, opposite'. This êakti is called Vâmesvarïalso because while in the Siva state there is unity-consciousness,in the state of Samsara, the contrary or opposite condition hap-pens, viz., there is difference-consciousness, and also becauseevery one considers the body, prâna, etc., to be his Self. Thisplay on the word väma cannot be retained in the translation.

115. Khecari, go car i, dikcari and bhücari are only sub-species of Vämesvan sakti. Khecarï is connected with thepramätä, the empirical subject, the limited experient; gocarl isconnected with his antahkarana, the inner psychic apparatus;dikcari is connected with the bahi$karana, the outer senses;bhücari is connected with the bhävas, existents or outer objects.These êakti-cakras indicate the processes of the objectification ofthe universal consciousness. By khecari cakra, one is reduced fromthe position of an all-knowing consciousness to that of limitedexperient; by gocarl cakra, he becomes endowed with an innerpsychic apparatus, by dikcari cakra, he is endowed with outersenses; by bhücari cakra, he becomes confined to bhävas orexternal objects.

Khecari is one that moves in kha or äkäea. Kha or äkäea is,here, a symbol of consciousness. The êakti is called khecari, be-cause her sphere is kha or consciousness. Gocari is so called, be-cause her sphere is the inner psychic apparatus. The sarhskrtaword cgo9 indicates movement, and thus light-rays, cow, sensesare known as cgo\ because they are connected with movementThe antahkarana is the seat of the senses and sets them inmotion; it is the dynamic apparatus of the spirit par excellence.Hence it is said to be the sphere of gocari. Dikcari is literally theêakti that moves in dik or space. The outer senses have to dowith the consciousness of space. Hence the outer senses aresaid to be the sphere of dikean. The word bhü in bhücari means'existence' (world). Hence existent objects are the sphere ofbhücari sakti. The empirical individual experient, his psychos-physical powers, and his objects of experience have all beendescribed here as expressions of various êakti-cakras.

116. There are three aspects of antahkarana, viz., buddhi,aharhkära and manas. Buddhi ascertains; ahamkära brings aboutidentification of the Self with the body etc., and assimilation of


experience with oneself, and manas determines a thing as jshisor that.

117. aisvaryasakti is the sovereign power of the Lord.This is also His Svätantrya-sakti, his absolute free Will.

118 and 119. Flashing forth or sphurattä is here anothername oîprakaéa Doership or kartrtä is another name of vimarêa*Regarding the distinction between prakäsa and vimarsa, seenote 20.

120. präna, apäna, samäna faktis.

There are üvepränas—präna, apäna* samäna, udäna, vyäna.These are, however, väyus or vital airs. Prànasare the väyus |hatcarry out the functions of vegetative life. They are distinctfrom the body. Like vitalism, Indian philosophy maintainsthat life is something different from mere matter. Life is main-tained by various pränas. Breath is the most palpable and con-crete expression of präna. Präna is a comprehensive wordcovering all the functions of vegetative life. I t is, however,divided into various divisions according to various functions.Roughly, präna is the vital väyu that goes out, apäna is the vitalväyu that goes in downwards towards the anus. Samäna is thevital väyu that is said to be located in the interior of the body.It helps iri assimilation of food, etc. Hence it is known as samäna.Vyäna means going in all directions. I t is everywhere in thebody. 'Udäna' means 'going upward'. Here the word iaktiha.$been used, not väyu. The various väyus are the functions of thevarious êaktis of the same name. By means of präna, apäna andsamäna êaktis, one becomes a bound soul (paÊu) ; by means ofudäna and vyäna Êaktis. one is freed, becomes pati.

121. Kaläs means organs or phases, here those phaseswhich bind the soul to the world.

122. Puryastaka. This is a synonym of the suksmaSarira^the vehicle of the sarhskäras which is not cast off at death likethe sthüla êârîra or the physical body. cPurV means a city andastakam means a group of eight—puryastaka meaning the city ofthe group of eight. This group of eight consists of the fivetanmätras, manas, buddhi, and aharhkära.

123. Udäna êakti. It is the fakti which appears whenpräna and apäna become equally balanced. Udäna then becomes

Motes 145

active, moves up through the madhya-dhäma or susumnä andbrings about the turya or fourth state of consciousness,

124. madhya-dhäma is the miààlenëdi or susumnä. Thereare two nails running in a parallel way on to the susumnä. Theyare not physical but prank, and are known as i$ä and pingalä.Präna flows through the x&a and apäna flows through thepingalä. Susumnä is a pränic nädi running up inside the spinalcolumn towards the brain. Normally the präna and apäna s*aktisalone are active. When, however, through the practice of yoga,präna and apäna currents are equilibrated the susumnä nail be-comes open, and the udäna current flows through it and bringsabout the turya state of consciousness.

125. Turya literally means the fourth. The word caturmeans four. The word turya is formed by catur-\-yat in which cais dropped and only tur remains and t of the suffixyat is drop-ped. So we have tur-\-ya = turya meaning the fourth. Normallyman's consciousness functions only in three states, viz., waking(jägrat), dreaming (svapna), and dreamless sleep (susupti).When udäna êakti becomes active in the madhya-dhäma or susu-mnä, one develops the consciousness of turya or the fourthstate in which one has unity-consciousness and the sense ofdifference disappears. This consciousness is full of bliss.

In the first or waking condition, the body, präna, manasand senses are active. In the second or dreaming condition, thepräna and manas alone are active. In the third or the state ofdeep sleep, even the manas stops, functioning, and ätman orpure consciousness is in association with mere void, In theturya or fourth state, ätman is detached from these limitations,and remains, pure consciousness and bliss {cidânandaghana). Ourwaking, dream and deep sleep states, ^re detached from eachother i.e. during waking state we do not have the dreamand deep sleep consciousness; during dream state, we donot have the waking an4 deep sleep consciousness; during deepslqep state, we do not have the waking and dream conscious-ness. When we are in one state, we are aot aware of the othertwo states, but turya h integral awareness i.e. it is always awareor conscious of al] the three states; it is not cut off fromany of the states. When turya awareness is established, thehabit of manas, viz., of knowing things in parts or snippets, of


departmentalisation in awareness is reduced. Turya is aconsciousness which is aware of all the three states : waking,dream and deep sleep. It is not under the influence of rriäyäwhich brings about a sense of difference. Turya or fourth is arelative word. It is called turya or turiya (fourth) with referenceto the three states of waking, dreem and deep sleep. The threestates of waking, dream and deep sleep do not disappear, onlythe turya or the fourth awareness is always aware of all thethree states ; it is not cut off from any of the three states.Though running through all the three states, the turya is unaffect-ed by them, for it is completely free from any impression ofsubject-object duality, being pure consciousness and bliss;hence while running through them all, it transcends them all.Cf. Yogaräja's commentary on verse 35 of Paramärthasära :

'6 Turiyam grähya-grähaka-k$obha-pralayasarhskära-paxik$ayätjnänaghanaprakätänandamürti; atah tadantahsthamapi täbhyo 'uasthä-bhyah cinmayatayä samuttirnatvät'parartf anyat-iti" (p. 80).

126. Vyäna-eakti—Macrocosmically it pervades the en-tire universe and microcosmically it pervades the entire bodywhen the kunçlalini becomes, awakened, and brings about theturyätita condition.

127. Turyätita means transcending the fourth state. It isa state beyond the turya. Turya is turiya (fourth) in relation tothe three states of waking, dream and deep sleep; but in turyätita9

the above three states as separate states disappear. Hence whenthe three states have disappeared, turya can no longer be calledturya. It is called turyätita in which the turya or fourth statehas been transcended. It is a state where pure consciousnessis like an ocean without any ruffle whatsoever, and is full ofbliss. It is the consciousness of Siva himself or one who hasreached that stage in which the entire universe appears as hisSelf. In turya, manas becomes attenuated; in turyätita it is dissolv-ed in §aktu When the turya state becomes fully developedand reaches perfection, it is transfornied into turyätita state. Inthis state, everything appears to the individual as Siva or Self.

128. pati—This refers to the condition in which theindividual soul realizes his identity with the universal Self orpati or Siva.

JSfotes 147

129. In the 9th sütra, the samsäritva has been describedfrom the metaphysical point of view; here (in the 12th sütra),h has besn described from the microcosmic point of view bothm the individual's fiafu dasä (bound state) and pah dasä (libe-rated state).

130. It is not clear as to which Pratyabhijfiä-tikä isreferred to here. Perhaps it may be the untraced vivrti on thePratyabhijfiä-kärikäs by Utpalâctârya.

131. Citta means the limited individual consciousness,the psychological status of the individual.

132. Citi means the universal consciousness, con-sciousness in its initial, unconditioned state. It is also known ascit.

133. Cetana in this context means the consciousness ofthe Self.

134. Utpaladeva or Utpalâcârya flourished in about900-950 A.D. This quotation is from his Stoträvali in praise ofSiva.

135. The traditional trinity consists of Brahma, Visnu,and Siva. Since in this system, Siva is mostly the term used forthe Absolute, Indra has been substituted for Siva in thetrinity.

136. This is a quotation from the Spandakärikä ( I I , 10)of Vasugupta. The full verse is as follows :

i.e. the mantras having resorted to that power (of citi) aloneacquire the power and efficiency of the alUknowing (i.e. Siva)and then proceed to carry out their specific functions even asthe senses of the individual (carry out their specific functions bythe power of the individual, not by themselves).

137. Samävesa means samädhi in which there is unity-experience, i.e. in which the entire universe appears as Self,in which the consciousness of the empirical Self is completelysubordinated, and it becomes identified with the consciousnessof Siva.

148 Pratyabhij hährdyam

138. Vyutthäna means literally ^rising up' , Le., rising upfrom the condition of contemplation to every-day normalexperience.

139. deha-präna-nila-sukhädicu.dehaa, präna are examples of the 'subject' in whom deha is

relatively outer andpräiia, inner; nilasukhädifu ar<e examples of'object* of which £gain nila is outer experience, and sukha isinner experience.

140. Prâpa-éakti here means the primal energy, notprânavâyu or the breath of that name. The transformation ofconsciousness into präna is a step towards its progressivematerialization This ßrana is jal$o known as mdhäpräna.

141. * Madhya : Madhya-nadi,—Madhya from the pointof view of Sambhu or Siva, is the universal consciousness whichis the innermost or central îeality of all existence, it is thepure I-consciousness of Siva. From the point of view of l§akti,it is jnäna^kriyä—knowledge and action—the spiritual urgewhich expresses itself in knowledge and action. From the pointof view of anu or the individual, it is the madhya-nädt. \

Madhya~nä$i : Madhya or madhyama na4% is the su$umnä"nädiwhich is in between i$â and pingalä nâits, The^wordnârfi isderived from the root naa\ {bhrané)—to fall, drop That throughwhich something drops or flows is nâ<j.i. The näiis are subtlechannels ofprâriic energy. Madhya or madhyama ncLî is so calledbecause it is centrally situated. I t is alsp called su$umtiâ. Thederivation of the word su§umna is somewhat uncertain Accor-ding to Sabdakalpadruma 'su su* ityaoyaktafabäam mnäyatii.e. that which repeats the indistinct sound su su ( ÇÎA/S'ÏT) maybe its derivation.

Susumnä is situated in the interior of the cerebro-spinalaxis or Mêrudaruja« I t extends from Müljädhära to Sahasrära.Within the 'fiery red* Tärnasika^ Susumnä is the lustrousRäjasika Vajrä or Vajrijrâ Nàçlï and within the Vajrini is thepale Sâttvika Citrâ or Citriru. It is the interior of the Gitrinïwhich is called Brahma-nâdï. Susumnä is said to be fire like(Vahnisvarüpä) ; Vajrirû is said to be sun-like (süryasvarüpä) ;Citrini is said to be moon-like (candrasvarüpä). The opening atthe end of the Citrini nail is called Brahmadvâra. It is throughthis that Kundalini mounts up.

Notes 149

Ida and Pingalä nädis are outside suçumna and run in aparallel way over it. Ida is on the left and Pingalä on the right.They are curved like a bow. These three (Icjä, Pingala andSusumnä) join at the Äjflä cakra which is known as Trivenï orthe confluence of the three.

Some have taken nails and cakras to mean nerve andganglia. They are not physical constituents. They are consti-tuents of the pränamaya^koia, the vital sheath in the sükfmaSarira (the subtle body). Only their impact in the physicalbody is felt through the nerves and the ganglia. The cakras arethe seats oî&ahh.

142. Brahma-randhra. According to Tantra, there arecakras or centres of präna located in the prana-may a-koÉa. Theseare called cakras> because they are like a wheel in appearance.They absorb and distribute präna or vitality to the pränamaya"koéa, and through it to the physical body.

When the higher cakras are fully activated, they impartto the individual certain subtle and occult experiences. Theirnames together with the nearest physical organs are givenbelow :

1.2.3.4.5.

6.7.

Nearest physical organ

Spînal Centre of region below the genitals.Spinal Centre of region above the genitals.Spinal Centre of region of the navel.Spinal Centre of region of the heart.Spinal Centre of region at th€ base of the

throat.Between the eye-browsTop of the head

Cakras

MülädhäraSvâdhis{hânaManipüraAnähataVisuddha

ÄjöäSahas/ära or

Brahmarandhra

143. Adho-vaktra (lit., the lower organ) is the me&hra-kanda which is situated below mülädhära at the root of therectum,

144. Paläsa is the butea frondqsa or the Dhaka treeas it is otherwise called, Sufumnä is compared to the mid-rib of


the paläSa leaf, and nädis springing from it are compared toto fine veinlets joined to the midrib of the paläfa.

145. "When, however, the exalted sarnvit above."This refers to the development from the Sâmbhavopâya andSâktopâya points of view.

146. brahmanädi is the same as the madhya-näcli or sujumnä.147. "When the central brahmanädi develops." This

refers to the development from the ânavopâya point of view.148. pränäyäma means breath control. There are various

methods of breath control in books on yoga.149. mudrä—Thejword literally means 'seal5, 'mark\ I n

yoga, it mçans certain positions of fingers practised in yogicdiscipline. In a wider sense, it also means control of certainorgans and senses that help in concentration; also concentra-tion, e.g., Bhairavï-mudrâ. See Gheranclasamhitä, Upadesa 3.

150. band ha—This is a yogic practice in which certainorgans of the body are contracted or locked.

151. See note 48.

152. turya (lit., fourth) is the same as turiya. See note84. I t is the state in which there is pure consciousness of ätmanr

and the sense of difference disappears. In this Udäna sakti isactive.

153. turyätitc—Th:s is the state higher than turya. Unityconsciousness that began in turya is consummated in turyättta inwhich the whole universe appears as the Self. See Uvarapratya-bhijnä-vimartini, Vol. I I , pp. 246-247. In turyätita, vyäna Sakti isactive. See note 127.

154. Katha Upaniçad really belongs to the black Yajur-veda. The original reading is *iccharC (wishing; seeking); thereading here adopted is ainan (eating, tasting). In this contextaênan means 'wishing to taste.'

155. There are two states of clear Self-consciousness,,viz; Säntodita, and nityodita. In the first, there may be diminu-tion of the clarity of self-consciousness some times, but in thesecond, Self-consciousness is complete and permanent.

156. Ürdhva-Kundalini—This is the condition where theprâna and apäna enter the su$umnä and the kunialim risesup. Kundalini is a distinct Sakti that lies folded up in three

Notes 151

and half valayas or folds in Mülädhära. When she rises fromone-three-fourths of the folds, goes up through susumna, crossesLambikä and pierces Brahmarandhra, she is known as Ürdhva-kunfahnu and this pervasion of hers is known as vikäsa or visa,Lambikä is the pränic cross-road of four prank channels, nearthe palate. The first two channels are for the flow of präna forall the jivas. The third channel is that through which the y oginrises from mülädhäia by means of ürdhva-kundalini to Brahma-randhra, as described here. The fourth channel is for thoseaccomplishedyogins whose pränaväyu rises directly to Brahma-randhra without having to pass through mülädhära.

157. Adhah-kundalinï. Its field is from Lambikä downto one-three-fourths of the folds of kun$alini lying folded in themülädhära. Präna goes down in adhah-kuntfalini from Lambikätowards mülädhära. This is known as sankoca or vahni.

158. Sastha-vaktra. Prof. Leidecker translates vaktra asmouth, and thinks that 'sixth mouth' is unintelligible. Vaktrain this context does not mean 6mouth\ It mçans here simplyorgan. The ears, eyes, nose, mouth, and the anus are, in thissystem, known as panca-uaktra or five organs and medhra-kandanear the root of the rectum, which is below mülädhära is thesastha-vaktra, the sixth organ.

159. Vahni-visa : Vahni refers to adhah-kunçlalinî and visato ürdhva-kunialini. The entrance into the adhah-kundahni issankoca or vahni; rising into ürdhva-kundalini is vikäsa or visa.Vahni is symbolic of präna väyu and visa of apäna väyu. Whenpräna enters the susumnä and goes down into adhah-kunçlalini ormülädhära> then this condition is known as vahni. Entering intothe full portion of the root and half of the middle of adhah-kundalini is known as vahni or sankoca. Vahni is derived from theroot ^vaK—to carry. Since präna is carried down upto mülä-dhära ib this state, it is called vahni. In Sanskrit, vahni means'fire'. In this sense also, the root meaning of 6vah'—to carry isimplied. Fire is called vahni, because it carries the oblations tothe devas (gods). The ävesa or entering into the remaining halfof the madhya or middle and full portion of the agra or tip ofthe adhah-kundalim right upto the lowest spot of ürdhva-kundaliniis known as visa.


The word visa does not mean poison here. It isderived from the root 6vts* to pervade. Visa, therefore, refers toprasara or vikäsa. Poison is also called visa because it pervadesthe whole body.

What is meant to be conveyed is that when the präna andapäna enter the susumnä, the citta or individual consciousnessshould be stopped or suspended between the vahni and visa orin other words between the adhafr-kunçlalinî and the ürdhva-kunialinu

Väyupürna—full of väyu means that the citta should berestrained in such a way that väyu may neither pass out throughthe nostrils nor through the male organ and the anus. Citta andväyu are inter-connected. Restraint of one brings about therestraint of the other.

160. Smamnanda (bliss of sexual union). When the cittacan be restrained between the adhah and icrdhva kundaliniin this way, then one has the joy of sexual union. This is'inverted' käma. Sexual union is external; this union isinternal.

161. This refers to the yogic practice of the school.Perfection is accomplished by the development of "madhya"which in the case of ami or the individual jlva means the deve-lopment of präna-sakti in the susumnä which is in the madhya orbetween the i$ä and piiigalä nätfis. One way of the developmentof madhya is the sankoca and vikäsa of the fakti. The literal trans-lation of sankoca and vikäsa can hardly do justice to the yogicpractice indicated by these. Sankoca connotes the followingdiscipline. Even while mind is going forth towards externalobjects by means of the senses, even while the senses are activelyfunctioning in grasping form, colour, sound, smell, etc.,attention is withdrawn from them and turned towards the innerreality which is the source and background of all activity.

Vikäsa means concentration on the inner reality even whilethe sense-organs are quite open, e.g., the practice of thebhairavi mudrä.

Sankoca implies withdrawal of attention from externalobjects; vikäsa implies concentration of attention on the inner con-sciousness and not allowing it to go out at all even when the eyes,ears, etc., are open to their respective objects. It means

JVotes 153

remaining steady within like a gold pillar, even while the sensesare directed towards their objects.

Sankoca and Vikäsa have to be further developed by thetechnique of prasara+vUränti at the level of ürdhua-kunclalim.Prasara is, here, practically synonymous with vikäsa and vismntiwith sankoca. The yogin develops the präna-eakti in the susumnâ,and by restraining it between the eye-brows, he attains tourdhva-kunçlalini level. Here he practises prasaravifränti.

This practice of sankoca and vikäsa has to be developed inadhah-kunçlalini also. Entering completely into the root and halfof the middle of adhah-kun$alini is known as sankoca or vahni,and entering into the remaining half and wholly into the tipof the adha$'kun(lalini right up to the position where the ürdhva'hunialinl ends is known as vikäsa or visa or unmilana samädhi.

162. anacka : aca «. a, i, u, r, 1, e, o, ai, au, i.e., all thevowels; 'anacka5 is sounding ka, ha, etc. without the vowel.The real meaning of the yogic practice of anacka sounding isto concentrate on any mantra back to the source where it isunuttered.

163. Leidecker has given a very confused translation ofthis verse. The following points have to be noted in this verse.This is in praise of jagadambä—the world-mother; 'tava' (your)refers to 'jagadambä'. 'Anackaka.. cchido'; 'vidhrta-cetasah', and<däritändhatamasaW are compounds qualifying ehrdaya-pankajasya\<Vidyänkuro' is connected with (tava\ Or 'däritändha-tamasah* maybe taken, as qualifying 6tava\

164. dväda$äntah~a measure of twelve ringers; literally,it means the end of twçlve fingers.

165. The prana starts at the point ot hfdaya (prätjolläsajwhich here means the centre of the diaphragm and ends(visrïïnti) at dvïïdaianta, i.e., at a distance of twelve fingers fromthe point between the two eye-brows. Apïïna (vSyu) starts fromdvadasanta (distance of twelve fingers), and ceases at hxdaya(centre of the diaphragm). 'Nibhïïlana'mearîs fixing the citta ormind at the start of prïïna at the heart, and at its cessation at adistance of twelve fingers from the centre of the eye-brows and atthe start of apïïna from dvadasanta and its cessation athfdaya. This is like the pränäpäna smrti {pänäpäna satt) oïBuddhist yoga. This is known as §akti-dväda§änta, or kauntfalini.


There is another dvädasänta, over the crown of the head whichis known as Siva dvädaeänta or prakriydnta.

166. 'Beautiful one5 refers to the dem (the goddess).This is addressed to the devi. Most of the mystic teachings inthis system are in the form of a dialogue between Siva and theDevi (goddess).

167. unme$a (lit., unfolding) is a technical term of this-yoga. Only half of the verse has been quoted in the text. Thefull verse is as given below :

Eka-cintä prasaktasyayatah syäd aparodayah,unmeçah sa tu vijneyah svayam tarn upalaksayet.

This means while one is engaged in one thought and an-other arises, then resting mentally at the junction point betweenthe two is known as unme$a. One can see that for oneself. Thenature of mind is to pass successively from thought to thought,but if one rests mentally immediately after one thought andjust before another thought arises, one develops the quality ofunme$a. I t means resting in the spanda between two thoughts orimages, i.e., resting in the consciousness which is the back-ground of both the thoughts or images. It is the unfoldment ofthe creative nature of the Supreme. This is the explanationaccording to Säktopäya.

According to Sämbhavopäya, the emergence of the pâram-ärthika bhäva or the highest reality, while one is engaged in medi-tating on the object of one's devotion is known as unmesa.

168. Three methods have been recommended here forrising to the highest bliss by concentrating on aesthetic enjoy-ment, viz., (1) äsväda-dhäranä, concentrating on the savour ofeating and drinking, (2) fabda-dharänä, concentrating on theaesthetic enjoyment of music, and (3 ) manastusfi-dhäracä, con-centrating on whatever pleases the mind.

169. For the meaning of iamäveia, see Abhinavagupta :

—Tantrâlokal, 173

Ävesa or Samâvesa means mergence of the helpless, limit-ed self into and becoming identical with Supreme Siva who is

Notes 155

at one with the primal âakti. Samâveêa means subordinatingone's limited nature, and acquiring the natuie of the Supreme.

170. Vyutthäna—Literally 'rising5. In yoga, it meanscoming to normal consciousness after contemplation.

171. Nimüana-samädhi is the inward meditation withclosed eyes in which the individual consciousness is absorbedin the universal consciousness. In this even the trace of objectas object disappears and it becomes one with cit. This is realintroversion or antarmukhatä, and leads to full I-consciousness*or purriähantä.

172. Krama-mudrä or Mudrä-Krama. This is defined in thetext itself by the Krama-sütra. In this, the mind swings alter-nately between the internal and the external. The internalappears as the universal consciousness, and the external nolonger appears as merely the world, but as the form of Sivaor universal consciousness. Mudrä, here is not used in its ordi-nary sense of certain postures and positions of fingers, etc. Thesense in which it is used here is given further on in the textitself.

173. samvit-devatä-cakram—From the macrocosmic pointof view, the samvit-devatäs are the khecari-cakra, gocari-cakra>dik-cari-cakra, and bhücari-cakra described earjier. From themicrocosmic point of view this consists of limited knowership,internal and external senses, and limited objective knowledge.

174. Kälägnyädeh carama-kalä-paryaniasya—From Rudraknown as kälägni-bhuvanesa inNivrttikalä i.e. the lowest phaseof manifestation upto the highest phase of manifestation knownas Säntä-kalä. Kalà here means phase of manifestation. Seethe chart of manifestation on p. 156.

175. parä-bhaftärikä here refers to the highest vimarsa»There are three kinds of vimaréa, viz., para, apara andparäpara.

Para is the vimarêa of âiva in which there is abheda orcomplete non-difference between ' I ' and 'this', 'knower' and'known'; apara is the vimarêa of anu or the empirical individualin which there is bheda or difference between ' I ' and 'this5,knower and known; paräpara is the vimaréa of takti in whichthere is bhedäbheda in which the difference between ' I ' and 'this5*is posited and for ever transcended.

Vide Note No. 174KALÄS A^D BHUVANAS ACCORDING TO ABHINAVAGUPTA

EXPLANATORY NOTE ON THE DIAGRAMThe whole manifestation is divided into five Kaläs or phases.

The lowest is:1. NiVRTTi-KALÄ. It is formed mainly of prthvi tattva and

has 16 bhuvanas or planes of existence. The lowest plane ofJVivrtti Kalä is called Kälägni rudr a-bhuvana. It is this bhuvana thatKsemaräja refers to in 'Kälägnyädek*.

2. PRATISTHÄ KALÄ. This is the second Kalä countingfrom the lowest Kalä, viz., Nivrtti Kalä. This consists of 23 tattvas,from jala tattva upto prakrti tattva, and contains 56 bhuvanas.

3. viDYÄ KALÄ. This third Kalä contains seven tattvasfrom puru$a tattva upto mäyä tattva, and 28 bhuvanas.

4. SÄNTÄ KALÄ This fourth Kalä contains three tattvas,viz., Suddha Vidyä, hvara and SadäHva, and 18 bhuvanas.

5. SÄNTÄTITÄ KALÄ This fifth Kalä is comprised of onlyJiva and Sakti tattvas and has no bhuvana.

Parana Siva transcends all Kaläs.The total of bhuvanas is 16+56+28+18 i.e. 118.

Motes 157

176. Camatkära is the wonderful joy of creativity. Hereit means aham-vimaria—the bliss of perfect Self-consciousness i. e.the bliss of the consciousness of the entire manifestation as L Thisaham~vimar§a is the result of the feeling of one-ness of being withprakäSa {consciousness-existence). Regarding prakäea andvïmarêa^ see Note 20. The ultimate is prakaéa-vimarêa-maya. I t isboth the universe in its manifested and unmanifested state/and also its permanent substratum.

177. K^wnaraja gives here the ascending stages of reality.The first as samvedya or prameya i.e. the known. The second issamvedana or pramäna i. e. knowledge. The third is the pramätäor the experient who has self-consciousness. The fourth anddeeper stage of reality is that of Sadäsiva whose consciousnessi&not identified with the limiting adjuncts of body etc., butwhose body is the whole universe. The highest stage of realityis Mahesvara whose consciousness of Self is inclusive of entiremanifestation and identical with his prakäea.

178. Jagadänanda is a technical word of this system andmeans the bliss of the Self appearing as the universe. Theuniverse in this system is not a fall from the bliss of the Divine;it is rather the bliss of the Divine made visible. Cf. the follow-ing verses of Abhinavagupta :

H <+i I -HO «J ff[cPTII

WTT

—Tanträloka, V. 50-51.

That in which there is no division or limitation, for itflashes forth all round, in which the consciousness is intact, i.e.hp. which it is consciousness alone which expresses itself whethera,s knower ox means of knowledge or as known, that which in-creases and expands by the riectar of divine joy of absolute sove-reignty in which there is no need for imagination or meditation.Sambhu told me that that was jagadänanda. The commentatorsays :

158 Pratyabhij nähr day am

That is jagadänanda where the universe appears as a visi-ble form of the bliss of the Self. Sambhu referred to in theabove verse was the chief guru of Abhinavagupta inTrikasystem.

179. According io Tantra there is a correspondencebetween the parä-iakti, the ultimate divine creative powerwhich brings about the sum total of all objects and the paräväkwhich is the ultimate divine word, the source of the sum totalof words. By means of mantras which consist of words or letters,one can establish contact with the various saktts. Every wordis a väcaka or indicator and every object is väcya or theindicated. The väcya or object is nothing but the intent of thedivine word, the divine word made visible.

The divine words or letters are, however, a-mäyiya out ofthe scope of mayâ. Words are of two kinds, viz., mäyiya(pertain-ing to mâyâ) and a-mäyiya (not pretaining to mäyä). Mâyïyawords are those on which the meaning is imposed by conven-tion; they are vikalpas or fancied constructions; a-mäyiya words»are those which are nirvikalpaka, whose meaning is just the real,which do not depend on fancy, imposition, supposition orconvention, which are cinmaya.

180. akula:—"kulam éaktiriti proktam, akulam Siva ucyate"(Svacchanda tantra) i.e. kula is sakti and akula is Siva. Kula(total) or the entire manifestation is iakti. One who is not lost

in this total (manifestation) is akula i.e. Siva. The letter 'a 'from the point of view of mätrkä-cakra is of the nature of Siva.

181. pratyähära here does not mean 'withdrawing the cittafrom the elements', as Prof. Leidecker makes out in his note,227. The word 'pratyähära* has been used here in the technicalsense of Sanskrit Grammar which means the 'comprehensionof several letters or affixes into one syllable, effected by combin-ing the first letter of a sütra with its final indicatory letter.'Thus the pratyähära, cac' means a, i, u, r, 1, e, o, for it combinesthe first letter 'a ' and the final indicatory letter 'c' of thefollowing sütras—îr^^nr, ?£Wfit C*ft^f Ç*fN>

So here the pratyähära of 'a' the first letter, and 'ha' thefinal letter would be 'aha', which suggests 'aham', meaning Tor Self. 'Aha' includes all the letters of the Sanskrit language,and since each letter is indicative of an object, 'aha' suggeststhe sum-total of all objects, viz., the universe. The entire

Notes 159

universe lies in the highest Reality or Mahesvara in an undifFer-entiated state.

182. bindu : This means a drop, a dot. In the definitecalm of thç Highest Reality (anuttara), there arises a meta-physical Point of stress. This is known as bindu. In this, theuniverse to be, lies gathered up into a point. This bindu isknown as ghanibhütä êakti—the creative forces compacted into aPoint. It is as yet undifFerentiated into objects. I t is thecidghana or massive consciousness in which lie potentially in anundifFerentiated mass all the worlds and beings to be manifested.Therefore, the text says that 'a ' and 'ha ' joined into 'aha', andthus together summing up the entire manifestation lie undifFe-rentiated into a Point in the Highest Reality. A point isindicative of non-differentiation. From the point of view oflanguage, the 'bindu' in Sanskrit is indicated by anusvâra—thenasal sound marked by a dot on a letter. Bindu is thus theanusvära, and this completes 'aha' into kahamc (^Tf). Thisanusvära, after having joined, 'a ' and 'ha' in oneness shows thatall manifestation though appearing emanated and different isactually residing in Siva, and is» not difFerent ftom him. 'A'respresents Siva; cha' represents Sakti; the anusvâra representsthe fact that though Siva is manifested right upto the earththrough Sakti, he is not divided thereby; he remains undivided( avibhäga-vedanätmaka-bindu-rüpatayä).

183. 'mahährada9—the great or deep lake refers to theSupreme Spiritual awareness. It has been called a great ordeep lake, because it is clear, uncovered by anything, infiniteand deep.

184. Cakravarti has a double sense here—( 1 ) ruler of the•cakra i.e. circle or group of sense-deities and (2) universalsovereign*

185. When the senses are divinised, they become sarhvit-devatä'Cakra i.e., karaneSvaris.

GLOSSARY OF TECHNICAL TERMS

A—symbol oï£iva.ÄBHÄSANA—appearance; esoteric meaning — srtfi — emanation.ADHAH-KUNDALINÏ—the field of Kundahni from Lambikä to one-

three-fourths of its folds in the Mülädhära (see note No.157.)

ADHO-VAKTRA—Medhra-Kanda, situated at the root of therectum.

ÄDiKOTi—the first edge or point; i.e.—, the heart from whichthe measure of breath is determined.

AHAM-BHÂVA—I-feeling; I-consciousness.AHANTÂ—^'-consciousness ; I-ness.AKHYÄTI—ignorance.AKULA—Siva,ALAMGRÄSA—bringing experienced object completely to same-

ness with the consciousness of the Self, when noimpression of samsara as separate from consciousness isallowed to remain.

AMÂYÎYA—beyond the scope of Mäyä; Amäyiya Sabdas are thewords whose meaning does not depend on convention orsupposition, where the word and the object are one.

ANAGKA—lit., sounding the consonants without the vowels;esoteric meaning—'concentrating on any mantra back tothe source where it is unuttered'.

•ÂNANDA—bliss, the nature of Êakti.ANANTABHATTÄRAKA—the presiding deity of the Mantra

experients.ANÄS*RITA-SIVA—-the state of Siva in which there is no objective

content yet, in which the universe is negated from Him.ANA VA MALA—mala pertaining to Ö M i.e., instate ignorance of

the jiva; primary limiting condition which reducesuniversal consciousness to a jiva depriving, consciousnessof éakti and Sakti of consciousness and thus bringingabout sense of imperfection.

ANTAKOTi—the last edge or point; it is dvadafânta—a measure oftwelve fingers.


ANTARMUKHÏBHÂVA—introversion of consciousness.ANUGRAHA—grace.ANUTTARA—the Highest, the Supreme, the Absolute (lit., one

than whom nothing is higher).APÂNA—the vital väyu that goes in downwards towards the

anus,APARA—lower or lowest.APAVAROA—liberation.ÄRHATA—Jaina.ARTHA—object; end; sense-object; meaning; notion; aim.ASAT—non-being.ÄSVÄNATÄ—shrunken state ; dried state; congealment; solidifi-

cation.ÄTMASÄTKR.-—assimilate to the Self.ÂTMA-viéRÂNTi—resting in the Self.AVYAKTA—unmanifest.

BAHIRMUKHATÄ—extroversion of consciousness,BAHIRMUKHÏBHÂVA—externalization; extroversion.BAINDAVÏ KALÂ—Baindavi—pertaining to Bindu or the Knower,.

Kalä—will-power. Baindavi Kaid is that freedom of ParamaSiva by which the knower always remains the knower andis never reduced to the known.

BALA—Cid-bda> power of the true Self or Universal Conscious-ness.

BANDHA—bondage; ypgic practice in which certain organs ofthe body are contracted and locked.

BHAIRAVA—Parama §iva\ the Highest Reality. This is an ana-crostic word, (bha' indicating 'bharand* maintenance of theworld, W , Havana' or withdrawal of the world, and *ua*'vamana\ or projection of the world,

BHÂVA—existence—both internal and external; object,BHOGA—experience, sometimes used in the nanow sense of

'enjoyment*.BHOKTÄ—experient.BHUCARÏ—sub-species of Vâmesvart9 connected with the bkäias

or existent objects. Bhü means existence; hence existentobjects axe the sphere of b

162 Pratyabhijnährdayafy

BHÛMÏKA—role»BHUVANA—becoming; place of existence; world; place of

being, abode,BÏJÂVASTHÂPANA—setting of the seed, esoteric meaning, 'vilaya9

—concealment of true nature.BiNDU—written also as Vindu, a point; a metaphysical point;

ghanibhutä êakti,—the compact mass of Sakti gathered intoan undifferentiated point ready to create; also par ah,pramätä—the highest Self or Consciousness; the anusuâraor nasal sound indicated by a dot on a letter indicatingthe fact that Siva in spite of the manifestation of theuniverse is undivided. (See Note 182).

BRAHMANÂpî—sufumnä or the central prämc naçlûBRAHMARANDHRA—the Sahasrära Gakra.BRAHMAVÄDA—in this system—Sänkara Vßdänta*BUDDHi—Sometimes the higher mind; the super-personal mind;

the ascertaining intelligence, intuitive aspect of con-sciousness by which the essential Self awakens to truth.

CAMATKÄRA—bliss of the pure I-consciousness; delight of artisticexperience.

CARAMAKALÂ—the highest phase pf manifestation known asSântyatïta or âântâtïtâkalâ.

CÄRVÄKA—the materialist.CÄRVÄKA DARS*ANA—materialistic philosophy.CETANA—self; Paramafiva; soul, conscious individual.CETYA—kaowable; object of consciousness.GHEDA—cessation of präna and apâna by the sounding of anacka

sounds.CEDÄNANDA—lit., consciousness and bliss, the nature of ultimate

reality; the bliss of universal consciouness.

GINTÄ—thought; idea,

err—the Absolute; foundational consciousness; the unchanging

principle of all changes.

cm—the consciousness—power of the Absolute that brings

about the world-process.

cm-CAKRA- Saihüit»Cakra7—the senses.


ciTTA—the individual mind, the limitation of Citi or UniversalConsciousness manifested in the individual mind, con-sisting mainly of Sattva, the mind of the Mäyä-pramätä.

DARSANA—seeing; system of philosophy.DES* A—space.DIKCARÎ—sub-species of V4me§vari, connected with the Bahis-

karana or outer senses. Dik means 'space'. Outer senseshave to do with space; hence they are the sphere of'dikcarV.

GOCARÏ—sub-species of Vämefvari, connected with the antahkaranaof the experient. 'Go* means 'sense' ; antahkarana is the seatof the senses; hence Gocari is connected with antahkarana.

GRÄHAKA—knower; subject.GRÄHYA-—known ; object.

HA—symbol of Sakti.HATHAPÄKA—persistent process of assimilating experience to the

consciousness of the experient.HETU—cause.HETUMAT—effect.URDAYA—heart; central consciousness (in Toga).

ICCHÄ—Will, the Sakti of Sadähva.IDANTÄ—'This'-consciousness.îévARA-TATTVA—the 4th tattva of the system, counting from Siva.

In this the consciousness of CI* and 'This* is equally promi-nent. The consciousness; of Sadä-Siva is eI am this'. Theconsciousness oîîêvaraïs 'This am I.' Jnäna is predomi-nant in this tattva.

ISVARABHATTÄRAKA—the presiding deity of the Mantresvarasresiding in Isuaratattva.

JAGADÄNANDA—the bliss of the Self or the Divine appearing asthe universe; the bliss of the Divine made visible. (SeeNote 178)

164 Pratyabkijnährdayam

JAGAT—the world process.jÄGRAT- the waking condition.JÎVA—the individual; the individual soul; the empirical self.jïvANMUKTi—liberation while one is alive.JNÄNA—knowledge, the Sakti of ISvara.

KALÄ—limited agency; creativity; phase of manifestation; partletter or word (in ha-kaläparyantam).

KÂLA—time; Sakti or power that determines succession.KÄLÄGNI—the lowest bhuvana or plane of existence in Nivrtti Kalä.

(See Note 174).KANCUKA—covering.KÄRANA—causeKARAISTESVARYAH—Khecarï, Gocarï, Dikcarï and Bhucarï cakra.KÄRMAMALA—mala due to väsanäs or impressions left behind on

the mind due to karma or action.KÂRYA—effect.KHECARÏ—sub-species of Vâmeêvari Sakti, connected with the

pramätä, the empirical self. Khecari is one that moves in'kha? or cakä£a\ symbol of consciousness.

KHYÂTi—jnâna; knowledge; wisdom.KRIYÂ—action, the Sakti of Suddha-vidyä.KULA—Sakti.KULÄMNÄYA—the Säkta system or doctrine.

MADHYA—the Central Consciousness—Sarhvit; the pure I-con-sciousness; the Sufumnä or central prärjxc na$l.

MADHYADHAMA—Sufumnä, the central-?zâ$ in the pranamqya-koêay

also known as brahmanä$uMADHYAMÄ—Sabda in its subtle form as existing in the mind or

antahkarana prior to its gross manifestation.MADHYAS*AKTI—Sarhvit-Sakti, the Central Consciousness-power.MÄDHYAMIKA—follower of the tnadhyamaka system of Buddhist

philosophy.MAHÄMANTRA—the great mantra i.e., of pure consciousness.MAHÄRTHA—the greatest end; the highest value; the pure

I-consciousness, the krama discipline.


MAHE£VARA—the highest lord, Parama-Siva—the Absolute.MÄHESVARYA—the power of Mahefuara.MALA—dross; ignorance which hampers the free expression of

the spirit.MANTREévARA—the experient who has realized hvara tattva.MANTRA—the experient who has realized the Suddhavidyä-tattva;

sacred words or formula to be reflected on and chanted,MANTRA-MAHESVARA—the experient who has realized Sadä-Siva

tattva.MÄYÄ—from cm<f to measure, the finitising or limiting principle

of the Divine; a tattva below Suddha vidyä, the principle ofveiling the Infinite and projecting the finite; the sourceof the five kancukas; the finitisirig power of Parama Siva.

MÄYÄPRAMÄTÄ—the empirical self,governed by Mäyä.MÂYÎYA MALA—mala due to Mäyä which gives to the soul its

gross and subtle body, and brings about sense of diffe-rence.

MEYA (PRAMEYA)—object.MÏMA&SAKA—the follower of the Mimärhsä system of philosophy.MOKSA—liberation.MUDRÄ—mud (joy) ra (to give). It is called mudrä, because it

gives the bliss of spiritual consciousness or because it sealsup (mudranât) the universe into the being of the turiyaconsciousness; also, yogic control of certain organs ashelp in concentration.

MUDRÄ-KRAMA or KRAMAMUDRÄ- - the condition in which themind by the force of samâveéa swings alternately betweenthe internal (Self or Siva) and the external (the worldwhich now appears as the form of Siva).

MUKTI-—liberation.

NAIYÄYIKA—the follower of Nyäya philosophy; logician; dialec-tician.

NIBHÄLANA—perception ; mental practice.NIMESA—lit., closing of the eye; dissolution of the world.NiMÎLANA-sAMÂDHi—the inward meditative condition in which

the individual consciousness gets absorbed into theUniversal Consciousness.

166 Pratyàbhijnàhrdayam

NiTYATVA—eternity.NiYATi—limitation by cause-effect relation; spatial limitation.

PANCAKRTYA—the five-fold act ofsr$ti% sthiti, sarfikära, vilaya andanugraha or the five-fold act of äbhäsana, rakti, vimargana,bîjâvasthâpana, viläpana

PÄftcARÄTRA—the philosophy of Vaisnavism, the follower ofsuch philosophy.

PÄNCARÄTRIKA—followers of Päncarätra system.PARA—highest.

PARÄMARSA—seizing mentally; experience; comprehension;remembrance.

PARAMA &XVA—the Highest Reality; the Absolute.PARÄPARA—intermediate stage; both identical and different;

unity in diversity.PARA-PRAMÄTÄ—the highest Experient; Paramaîva.PARÂ-éAKTi—highest Sahti of the Divine, Citi.PARÄVÄK—the unmanifest Sakti or vibratory movement of the

Divine; Logos; cosmic ideation.PARICCHINNA—limited.

PARINÂMA—transformation.PARAMÄRTHA—highest reality; essential truth; the highest goal.t»Äs*A—bondage.PAS*U—one who is bound; the individual soul.PASVANTÏ—the divine view of the universe in undifferentiated

form; Väk Säkti going forth as 'seeing', manifesting,ready to create in which there is no differentiation be-tween väcya (object) and vâaaka (vord) •

PÂTI—lord; Siva.PATIDA^Ä—the status of the highest experient; the state of

liberation.PRAKÄSA—lit., light; the principle of Self-revelation; conscious-

ness; the principle by which every thing else is known.PRAKRTi—the source of objectivity from Buddhi down to earthPRALAYÄKALA or PRALAYAKEVALiN—resting in mäyä tattia, not

cognisant of anything.PRAMÄISTA—means of knowing; proof.PRAMÄTÄ—the knower, the subject, the experient.PRAMEYA—object of knowledge; known; object.


PRÄNA—generic name for the vital Sakti : specifically it is thevital väyu in expiration ? vital energy; life energy.

PRÄNÄYÄMA—breath-control,PRASARA—lit., expansion, manifestation of Siva in the form of

the universe through His Sakti.PRATH—to expand; unfold; appear; shine.PRATHÄ—the mode of appearance; the way.PRATYABHijNÄ—re-cognition.PRATYÄHÄRA—comprehension of several letters or affixes into

one syllable effected by combining the first letter of asütra with its final indicatory letter, (see Note 181).In yoga, withdrawal of the senses from their objects.

PRiTHivï—the earth tattvaPÜRNÄHANTÄ—the perfect I-consciousness, non-relational

I-consciousness.

PÜRISJATVA—perfection.

PURYASTAKA—lit., 'the city of the group of eight'—i e., the fivetanmätras, buddhi, aharhkära and manas'; the sük$ma§ariraconsisting of the above eight constituents.

RÄGA—One of the kairicukas of Mayâ on account of which thereis limitation by desire.

RAJAS—the principle of motion, activity and disharmony—aconstituent of Prakrti.

RAKTI—relish; enjoyment esoteric meaning—fsthiti'—mainte-nance.

S*ABDA—word.

S*ABDA-BRAHMA —Ultimate reality in the form of vibration ofwhich human word is a gross representation. In this statethought and word are one. (SeeNotes 74-75).

SADÄeiVA—the third tattva, counting from Siva, At this stagethe I-experience is more prominent than the «this'-expen-ence. This tattva is also known as Sädäkhya inasmuch as'sat' or being is posited at this stage. Icchä or Will is pre-dominant in this tattva.

168 Pratyabhijnâhrdavam

SAHAJA—natural (from the point of view of the Universal Cons-ciousness) .

SAKALA—All the jivas from gods down to the mineral who restin mäyä tattva. They have no knowledge of the real selfand their consciousness is only that of diversity.

ÂKTi-PÄTA—descent of the divine Sakti; grace.éAKTi-PRASARA—Sakti-vikäsa; emergence from Samädhi and

retaining that experience.ÂKTI-SANKOCA—withdrawal of attention from sense-activity and

turning it towards the inner reality. (See Note 161).ÂKTI-VIKÄSA—concentration of attention on the inner conscious-

ness even when the senses are open to their respectiveobjects. ( See Note 155).

&AKTI-VIS*RÄNTI—Merging back into Samädhi and resting in thatcondition.

SAMÄDHI—collectedness of mind; mental absorptionSAMÄNA—the vital Vdyu that helps in assimilation of food etc.

and brings about equilibrium between prâna and apänaSAMÄPATTI—Sometimes synonym of Samâdhi, consummation,

attainment of psychic at-one-ment.SAMARASA—one having the same feeling or consciousness.SÄMARASYA—identity of consciousness; unison of Siva and Sakti.SAMÄVES*A—being possessed by the divine; absorption of the

individual consciousness in the divine.SAMHÄRA—withdrawal ; re-absorption.SAMSARA—transmigratory existence; world process.

N—a transmigratory being,i—transmigratory existence; the world process.

SA&VIT—consciousness: supreme consciousness.

SAMvrr-DEVATÄ—from the macrocosmic point of view; samvii-devatäs are khecari, gocari, dikcari and bhücan. From themicrocosmic point of view this consists of the internaland external senses,

SÄNKHYA—the system of philosophy that believes in two funda-mental realities, viz., Purufa and Prakrtt ; the follower ofsuch system.

SANKOCA—contraction; limitation.

SARVAJNATVA—omniscience.


SARVAKARTitTVA—omnipotence.SÄSANA—Castra; philosophical text.SASTHA-VAKTRA—lit. the sixth organ; meçlhra-kanda, near the

root of the rectum.SAT—existence which is consciousness.SATTVA—the principle of being, light and harmony—a consti-

tuent of Prakrti.SAUGATA—follower of Buddha.iivA—the name of the divine in general; good.&VA-TATTVA—the first of the thirty-six tattvas. Main charac-

teristic 'cit'.SR§TI—letting go; emanation; manifestation,STHITI—maintenance.BUDDHA-viDYÄ— (sometimes written briefly as Vidya) —the 5th

tattva counting from Siva. In this tattva, the consciousnessof both *V and 'This* is equally prominent. Though theuniverse is seen differently, yet identity runs through it asa thread. There is identity in diversity at this stage. Knyäis predominant in this tattva. The consciousness of thisstage is ' I am I and also this'.

ÛDDHÄDHVÄ—the pure path; extra-mundane existence ; mani-festation of the first five tattvas viz., $ivay Sakti, Sadäsiva>hva/ra and Suddha-vidyä.

3ÜNYA—void; the state in which no object is experienced.£ÜNYA-PRAMÄTÄ—having the experience of only void ;

pralayäkalasusuPTi—the condition of dreamless sleep.SVAPNA—the dream condition.svARÜPÄPATTi—attaining to one's real nature or true Self.SVATANTRA—of absolute will; of unimpeded will.svÂTANTRYA—the absolute Will of the Supreme,SVÄTMASÄTKR—to assimilate to oneself; to integrate to oneself.SVECCHÄ—Siva9s or Saktfs own will, synonymous with svätantrya.SVARÜPA—one's own form; real nature; essence.

TAMAS—the principle of inertia, and delusion—a constituent ofPrakrti.

TÄNTRIKA—follower of Tantra; pertaining to Tantra.

170 Pratyâbhijnahrdayam

TANUTÄ—becoming gradually less; reduction; a state ofsubtleness.

TARKA«CASTRA—logic and dialectics.TATTVA—thatness; the very being of a thing; principle.TRiKA—the system or philosophy of the triad—(1) Siva9

(2) Sakti, and (3) Kara—the bound soul. Or (I)para— thehighest, having to do with identity; (2) pampara—identityin difference, and (3) apara—difference and sense ofdifference.

TURÏYA—the fourth state of consciousness beyond the state ofwaking, dreaming and deep sleep, and stringing togetherall the states; integral awareness; the Metaphysical Selfdistinct from the psychological or empirical self; theSâksï or witnessing Consciousness.

TURYA—lit., the fourth, same as above.TURYÄTITA—the state of consciousness transcending the Turiya

state, the state in which the distinctions of the three viz.,waking, dreaming and deep sleep states are annulled;that pure blissful consciousness in which ther e is no senseof difference, in which the entire universe appears as theSelf.

UDÄNA—the vital Vâyu that goes upward; the âakti that movesup in Susumnä at spiritual awakening.

UDVAMANTÏ—lit., vomiting; externalizing; manifesting.UNMESA—lit., opening of the eye—"the start of the world pro-

cess; in Saiva yoga—unfolding of the spiritual conscious-ness which comes about by concentrating on the innerconsciousness which is the background of ideations orrise of ideas.

UNMÏLANA—unfolding; manifestation.UNMÏLANA SAMÂDHI—that state of the mind in which, even

when the eyes are open, the external world appears asUniversal Consciousness or Siva.

UPÄDÄNA—material cause.UPÄDHI—limiting adjunct or condition.URDHVA-KUNDALINÏ—the risen up kuntfalini when the präna and

apäna enter the Susumnä.


VÂGAKA—word or indicator.VÄGYA—object or the indicatedt referent-VÄHA—the präna flowing in the i<jlä nàil on the left and apäna

flowing in the pingalä näqli on therightare together knownas Väha (lit., flow).

VAHNi—a technical word of Saiva-Yoga, meaning 'enteringcompletely' into the root and half of the middle of adhahkuncjalinï. (from the root Vah to carry).

VAIKHARÎ—Sakti as gross physical word.VAISNAVA—the follower of Visnu; follower of Vaisnava

philosophy.vAMEévARÏ—the divine Sakti that emits {'vanC to cemit') or

sends forth the universe out of the Absolute, and producesthe reverse (värna) consciousness of difference (whereasthere is non-difference in the divine)

VIBHÜTI—splendour; power.viDYÄ—limited knowledge.viGRAHA—individual form or shape; body.VIGRAHÏ—the embodied.VYÄNA—the vital Väyu that is everywhere or the pervasive

präna.

VIJNÄNÄKALA—the experient below Suddha Vidyä but aboveMäyä; has pure awareness but no agency. He is free of

karma and mäyiyamala but not yet free of änavamala.

viKALPA—difference of perception; diversity; distinction;option; an idea as different from other idea; ideation;

fancy; imagination.

viKALPA-KSAYA—the dissolution of all vikalpas.

viKALPANAM—the differentiation making activity of the mind.

viKÄSA—unfoldment, development.

viLÄPANA—dissolution; esoteric meaning—anugraha—grace.

viLAYA—concealment.

VIMARSA—lit., experience; technically—the Self-consciousnessof the Supreme, full ofjnäna and knjä which brings aboutthe world-process.

viMARsANA—intuitive awareness: esoteric meaning—sarhhäm-absorption.


VISA—a technical word of Saiva Yoga, meaning 'entering into theremaining half and wholly into the top of adhafr-kunçlaliniright upto the position where urdhva-kunçlalini ends (fromthe root vis, to pervade).

vie VA—the universe; the all.VISVAMAYA 7 .

> immanent.VISVÄTMAKA 3visvoTTÏRNA—transcendent.VYÄMOHITATÄ—delusion.VYÄPAKATVA—all-pervasiveness.VYUTTHÄNA—lit., 'rising'., coming to normal consciousness

after contemplation.

SANSKRIT INDEX

Abhra-lava 103Abhâva 79Abhâva-brahma-vâdin 66Akâra 108Abheda 48, 58, 71, 80Abhedât 52Abhedâlocana 82Abhedena 54Abheda-niscaya 82Abheda-prathâtmaka 82Abheda-visaya 80Abhedya 77Abhijnâna 73Abhimâna 90, 111Abhinivista 67Abhinnamapi bhinnam 51Advaya-prathâ 82Adhah-Kundalinï 99Adhijsthita 53Adho-vaktra 93Adhyavasàya 111, 112Adhavasïyâte 110Adhyâroha 85, 86Agni 87Aham-bhâva 109Aham-pratïti 66Ahantâ 52, 108Ahantäcchädita 52Akhilam 92Akrama 98Aikâgrya 95Aisvarya 107Aisvarya-âakti 83Ajnâna 79, 83Akincit-dntakatva 95Akhyäti 57, 64Akhyâti-maya 55Akrtaka 109Akrtrima 107Akrama 111Akula 108Aiamgrâsa 78Amâyïya 108, 112Ambhah 56Amoksa 69Arm 71Apagama 54Artha 69, 85Amrtattva 97Amrta-syandinï 96Anabhyàsa 115Anacka 100Ananta 111Anapâyinï 83

Anâsrita-rupatà 60Anâsrita-Siva 55Ananta-bhatttâraka 53Ananya-cetàh 101Amsena 87Anta-koti 100Antah 100, 104, 105, 109Antah-karana 72, 81, 82, 112Antah-prasânta-pada 69Antah-svarûpa 104Antarâtman 97Antarlaksya 98Antar-mukhatâ 103Antar-mukha-rüpa 69Antar-mukhï-bhâva 85, 86Antar-nigùcjha 98Anubhava 47, 110Anubhayâtmâ 70Anubhava 96Anubhüyamäna 78Anugraha 74Anugrhyate 78Anugrahïtrtâ 75Anupravesa 98, 112Anupravesa-krama 99Anuprânita 47Anurüpa 52Anusandhâna 110Anuttara 47, 108,109Anyecchayâ 51Apagama 86Aparicchinna 48Aparijnâna 58, 78, 86Apavarga 66Apâna 83, 100Aprakàsana 79Aprathayantï 79Apürnaih-manyatä 72Artha 58, 60Artha-kriyâ-kâritva 109Artha-grahanonmukhï 61Arthävabhäsk 80Arthaugha 74Asama 102Asankucita 71Asat 66Asattva 47Asphurana 111Asphuta 80Asphuta-idantâmaya 52Asâdhârana 80Asesa-pâsa-râsi 92Asesa-sakti 50Asesa-sakti-cakra-garbhinï 79

174 Prû tyabhijnährdayam

Asesa—visva-camatkära-maya 107Asubha 72Avabhâsita 90Avacchâdîta 78Avacchinna 82Avalcha 70Avarohakrama 93Avaroha-pada 87Avasthâ 58, 84Avasthiti 70

Âvâstavatà 50Avasam 80Avibhâga 109Avicala 92Avikalpa 95Avikalpa-bhùrai 80Avikalpa-parâmarsa 95Avyakta 67Ayogya 63, 115Äbhäsana 76Äbhäsämse 75Äbhäsayati 75Äbhyantara 104, 105Äcchädana 89Äcchädita-svabhävah 87Ädi 108Ädi-ksänta-rüpa 79Ädi-koti 100Ädi-pada 101Ädyanta-koti-nibhälana 94Ägama 57, 67Äkänksä-sünya 108Äkuncana-krama 97Äküta 87Ämarsa 103Ämnäya 68Ämnäyakatva 96Änanda 64, 102Änanda-pürna 102Änanda-prasara 108Änava-mala 63, 72Ärhat 67Ärti-vinäsana 74Äsväda 102Äsraya 66Äsyänatä 56, 105Ätman 62, 63, 65, 66, 68Ätmanah 65, 71Ätmanam 80Ätmopäsaka 69Ätmasät 104Ätmas?t-kr 89Ätma-tattva 67, 68Ätma-visränti 109Ävesa81,99, 107, 108, 110, 112Ävesa-vasa 105Ävrtta-caksu 97Äyati 100

Icchä 53, 64, 71, 74Icchä-sakti 72Idam 66Idantä 52Idantä-nirbhäsana 105Indra 88Indriya-dvära 97Isa 60ïsvaratâ 109, 112Isvaratâ-pada 95ïsvaratâ-prâpti 106ïsvarâdvaya-darsana 73Isvara-pratyabhijfiâ 46, 115Isvara-tattva 53, 67

Uccârana 100Ucchedk 66Utpaladeva 88Uttïrna 54Udaya 93Udaya-visrânti«sthâna 109Udbodhita 90Udbhava 112Udvamantï 70Udàna-sakti 84Unmajjana 90Unmagnatva 89Unmesa 98Unmesa-dasâ 101Unmesâtmâ 113Unmisati 47Unmisat-vikâsa 95Unmïlana 68, 79Unmïlayati 51Unmukhïkararia 97Upadesa 78Upapanna 48Upayukta 48Uparâga 111Upasamhàra 69, 114Upâdâna 51Upâdhi 66Upâroha 49Upàya 69, 94, 96, 102Ubhaya-rûpa 70Ubhaya-sankoca 61Ulläsa 102Ürdhva-kundalini 99

Ekatra 112, 113Ekatâtman 102

Kakàra 100Kakârâdi-vicitra-saktibhih 80Kathavallï 97Kathinatva 56KanciOca 64Karana-cakra 98Karanesvarî 89Karanonmïlana-nimïlana-krama 112

Sanskrit Index 175

Xarana-kriyänusrti-päratantrya 96Kartrtva ,109Kartrtàtmâ ,83ICartrtà-sûnya 53Karma 63Karmendriya 72Kalä 64, 72, 81Kalàdi-valitah 71Kavalayan 87JKLaksyâ-stotra 98Kâdâcitkatvam 90Kâdâcîikï 90Kâyah 56Kârana 47Kârya-kârana-bhâva 48Kârma-mala 72Kâla 40, 64, 69, 72, 75Kâlâgni 107Kincit-kartrtva 72, 81Kincït-jnatva 72Kulâdi 68Kûrmânga-sankoca 97Krtrima 65Krsâ 70Kevala 99Krattia 71, 104, 106, 111Krama-mudrâ 104Krama sûtra 89, 103Kramâbhàsakatva 106?Kraraabhâsa-rûpatva 106Krïdâtva 92Kriyâ 61, 96Kriyâ-sakti 64, 72 iKsakâra 108Ksànta 108Ksiti 54, 89Ksïna-vrtti LOIKçîva 103Ksobha 96

Khâni 97fâiecàri 81Khecarî-cakra 81Khyâti 57

Guna 66, 67Gocari 81, 82Gocarï-cakra 82Gopayitvâ 59, 83Gopita 81, 82Grhita-sankoca 84Grasate 87Grasana-kramcna 105Grasamànàh 88Grasyamânât 104Grâhaka 50, 52, 54, 56, 57, 58, 63Grähaka-bltümika 79, 86Grâhakatâ 63Grâhya 50, 52, 53, 54Grasakatva 88

Ghüinamäna 103

Chakravartin 114Cakresvara 112Caturàtmà 63, 64Camatkâra 77Caramakalâ 65GârvaKa 107Cit 47, 48, 64Cit-prakâsa 79, 84Cit-prâdhânyena 59Cit-sämänya-spandabhüh 113Citi 46, 47, 50, 51, 55, 59, 85, 86, 87

89, 90, 114Citi-cakra 114Citi-bhümi 105Citi-sakti 61, 74, 81, 104, 111, 112Citi-sakti-pada 86Citi-sakti-mayï 111Citi-sakti-svarüpa 105Gitta 58, 59, 62, 85, 86, 99Citta-nivesana 101Citta-pradhâna 62Gittamaya 62Cîttvam 51Citta-hetuka 58Citta-samskâravatï 6^Cidagnisâdbhâva 78Cidâtman 63, 68, 83Cidâtmà 63, 71, 74Gidànanda 81, 94Cidlnanda-ghana 45, 69, 84Gidânanda4âbha 91, 92Cidekatva-prathâ 92Gidaikya 55, 103Gidaikâtmya 57, 91,92Cidaikâtmya-pratipatti 92Cid-gagana 103Gid-gagana-carî 81, 82Cid-gagana-cari-svärüpa 81Gidrasa 105Cidrasâsyànatâ 56Cidrüpa 74, 111Gidvat 71Cinmaya 57Cinmayi 86Cintä 58Cetana 55, 56Cetana-pada 59, 60, 85, 86Getasâ 98Cetya 59, 61Cctyamâna 91Caitanya 62Gaitanya-visista 65

Channa 85, 87Gheda 100

Jagat 47, 48, 92Jagadânanda 108

176 Pratyabhijnûhrdayarn

Jagdhi 102Ja<ia 63Jantavah 88Jägrat 83Jîva 57, 58, 66Jîvanmukta 92Jïvanmukti 84, 91, 94Jfiâna 61, 64, 66, 69, 111, 112Jnâna-garbha 96, 100Jnâna-sakti 72Jnâna-santâna 66

Tatpadâvâpti 110Tattva 58, 66Tattva-garbha-stotra 61Tattva-dr§ti 85Tattvopadesa 115Tadagra 99Tadâtmatâ 102Tadabhedasâra 53Tadrasàplâvana 110Tanutâ 60Tanmadhya 99Tanmayatva 102Tanmayîkarana 110Tanmüla 99Tamas 61Tarka-ââstra 46Tättvika-svarüpa 61Tântrika 68Târatamya 68Tiraskrta 66Turiya 70, 104Turiya-sattà 105Turya 95 %Turya-dasâ 84Turyâtîta 95Turyâtîta-dasâ 84Tusti 102Trika 68Trikasâra 48Trimaya 63, 64Trisirobhairava 56Trisiro-mata 56

Daksina 100Darpana 51Darsana 65, 69Darsana-vid 68Dahati 90Dâmodara 89Dârdhya 92Däritändha-tamasah 100Dähya 90Dikcarï 81Dik-carï-oakra 82Dik-caritva 82Duhkha 66Drgâdi-devi 76Deva 74

Desa 50, 63, 74, 75Deha 49, 62, 68, 74, 80, 83, 84, 89,

90, 91, 93, 95, 110, 111, 114Dehâdi-pramâtrtâbhimàna 90Dehi 50Dravatva 56Dvâdasânta 100, 101Dvirüpa 63Dharanï 54Dhira 97

Nagaravat 51Nata 65Nasta 77Nàdî-sahasra 93Nànà 52Nàsâ-puta 99Nija-svarüpa 92Nityatva 72Nityodita 79, 103, 106Nityodi tattva 103Nityodita-samâvesàtmâ 105Nityodita-sthiti 103Nibhâlana 95, 101Nimajjana 89, 90, 110Nimisati 47Nimïlana-samâdhi 103Nimïlita-svarupa 93Nimesa 98Niyacchan 112Niyati 64, 73Nirbhâsayati 89Nilinâksa 91Nivartana 97Nihita-citta 95Nila 69, 75, 87, 91> 110, 111Naiyâyika 66

Pancakrtya 45, 73, 74, 76Paficakrtya-kâritva 75, 76, 78 86, 94Pancakasvarüpa 64Pancatrimsat-tattva 64Pati 61Pati-dasâ 80, 84Pati-bhümikä 82Pati-hrdaya-vikâsinâ 82Pada 74Padma-samputa 101Para-bhairavâtmatâ 112Para-sakti-pàta 68Paramadeva 69Parama-pada 96Parama-yogin 104, 107, 112Paiama-siva 54, 55Parama-siva-Wiattâraka 54Paramânanda 105Paramânandamaya 54Paramârtha 45, 48, 107Paramârthânusàrin 61

Sanskrit Index 177

Parames'atâ 100Paramétra 53, 71, 83, 84, 85, 108Para 86Parâdvaya 49Pafàk 97Parâfici 97Paràdaéa 96Parânanda 102Parâpara 52Paiâprakrti 66, 67Parâ-bhattàrikâ 107Paràmarsa 108Parâm^çta 77Parä-rüpatvena 79Parà-vâk-sakti 79Parijfiäna 49, 58, 78, 83, 85, 86Pariiiäma 67, 98Paripürna 47, 108Parimita 54, 80Parimitatä 72Parisilana £9, 99, 101Palâéa-panja-madhya-éâkha-nyayena

93Pasu 93, 100Pasu-da^ä 61, 80Paeu-bhümikä 81Pasu-hfdaya 82Pasyantï 67, 79Päna 102Päncarätra 67Päficarätrika 67Päratantrya 96 'Päramärthika 81, 92, 86, 108Pärsva-näcjli-dvaya-cchidati 100Päea-drävai>a 105Päsava-pada 83Pita 87Puryaçtaka 64, 83, 113Pûrça -82Purnä 70, 107Pürriatva 72Püniatäpädana 78Pürnänandaghana 114Pür^ähantä 110Pürnähantävesa 106Pürnähantä-svarüpa 104Pürnäham-vimarsa 79Prthivi 56, 64Prakrti 47Prakäsa 47, 63, 108, 109Prakàsana 48Prakââne 75Prakâsamâna 90Prakâéâçtanda-sâra 106Prakâsaikyena 75Prakâsaikyaghana 54Prakâiaikâimyena 57Prakâéaik^rûpa 54Prakâsaika-vapu§a^ 54Prakâsaika-sadbhâva 107

Prakàsàbhedena 55Prakâsamâtra-pradhânatve 59Prakâsa-parâmaréa-pradhânatve 59Pratibhà 111Pratipatti 75, 92Pratipatti-dàrçlhya 91Pralipâdita 96Pratyagàtman 97Pratyabhijnâ 45Pratyabhijnâ ( I évara-pratyabhijn â )

96Pratyabhijôâkâra 74, 91Pratyabhijftâtikâ 85Pratyabbipäta 49, 92Pratyabhijôâhrdaya 115Pratyàhàra-nyâya 109Prathate 110Prathà 111Prathamânatâ-sâra-pramâtrtâ 91Praiiata 74Pramâtr 48, 49, 53, 56, 62, 81,88, 107

111Pramätrtä 90Pramätufr 80Pramätr-saptaka 64Pramâça 49Prameya 48, 53, 54, 82, 86Prameyendhana 87Pralaya 107Pralaya-kevalin 53Pralayâkala 53Pralîyeta 96Pravesa 104, 105Prasanga 86Prasara81,86Prasara-samana-rûpa 108Prasara-visrânti-dasâ 99Prasaraça-krama 76Prasrtattvât 114Prâtipakçya 85Prâna 49, 62, 63, 64, 66, 74, 80,

89; 91, 100, 110, 114Prâna-sakti 93, 98Prânâyâma 95Prânollàsa-visrânti 101Plusyati 87

Phena-pinâ 114

Bandbha 58, 83, 95Bala 89, 109Bala-lâbha 89Bahiâ 74Bahirdrsti 98Bahirmukha 69, 104Bahirmukhatâ 86Babirmukhïbhâva 74Bahiçkaraiia 81, 82, 112Bahiskarana-devalâtmanâ 82Bâhya 104

178 Pratyabhijiïâhrdqyam

Bâhya-vastu 69Bähya-svarüpa 104, 105Bindu 109Bïjâvasthâpana 76Buddhi 93Buddhi-tattva 66t J93Buddhi-vrtti 66Buddhîndriya 72Bodha-sudhâbdhi 114Bauddha 67Brahma 51Brahma-nâçlï 94Brahmarandhra 93Brahma-vâda 50Brahma-vâdin 73Brahma 88Brahmàsraya 93Brâhmï 80

Bhakta-jana 71Bhakti 77Bhagavat 68, 74, 75Bhagavatï48, 81, 111Bhagavân 66, 74Bhatta Kaliata 98Bhatta Dâmodara 82Bbavanmaya 88Bhäva 54, 56, 61, 81,82Bhâvâbhâsakatva 87Bhâva-râsi 103Bhitti 92Bhittibhüta 111Bhinna 48, 54Bhinna-vedya-prathâ 72Bhinna samvedya-gocara 112Bhuvana 56Bhücari 81Bhucarîtvena 82Bhücari-cakra 82Bhüti 87Bhüdhara 77Bhümi 46, 67, 68, 86Bhümika 65, 68, 69Bheda 53, 63, 70, 71Bheda-kavalana-svabhäva 86Bheda-vâda 50, 51Bheda-vi§aya 80Bhedälocana 82Bhedena äbhäsane 75Bhairava-mudrä 80Bhairaviya-mudrä 98Bhoktrtä 112Bhoga 49Bhrübhedana 99

Madhya 93Madhye 98Madhyama 79Madhyama-dhäma 84Madhyama-nä$i 83

Madhya-vikäsa 92, 94Madhya-sakti 94Madhya-sakti-vikäsa 94Manas 102Mantra 53, 79, 89, 109Mantra-mahesvara 53Mantresvara 53Mantra-virya 110Mantraviryätmikä 107Manuçya-deha 85Manorüdha 102Mala 69Malâv ta 71Mahânandamaya 102Mahâphala 50Mahämantra 79Mahâmantra-vïryâtmaka 106Mahârtha-drçti 76Mahâvyâpti 68Mahàhrada 110Mahesvara 74, 107, 111, 114Mätrayä 87Mâtrà-pada 87Mâdhyamika 76Mânasi 96Màyâ 47, 53, 61, 69Mâyâ-dasâ 93Màyâ-pada 87Mäyä-pramätr 62, 101Mäyä-pramätftä 87Mâyà-éakti 57, 61, 111, 112Mâyïya 62, 63Mâyïyafc pramätä 62Mâyïya mala 72Mâhesvari 114Màhe^varva 50, 75Mîmâmsaka 76Mukti 58, 63, 83Muktidah 65Muda 105Mudrariàt 105Mudrâ 95Mudrâtmâ 106Mudrâkrama 104Mû^ha-jana 80Mürdhanyatva 96Melana-rüpä 70Meyendhana 87Meya-jäta 75Mok§a 49, 69Moksa-lipsâ 69

Yantranä 95Yukta 92Yukti 103, 115Yogi 50, 102Yaugapadyena 98

Rakti 76Rajas 61

oansnru179

Rajyati 76RaÄjita 69Ramanlya-visaya-carvanä 101Rasa 102Rahasya 76Ràga 64, 72Rüpa 69, 98Lagnatà 80Laukika 79Laya 112Vamana-yukti 105Vamanât 81Varçia 79, 100Varnätmaka 79Vahni 87, 90, 99Väcaka 108Vàcya 108Varna 100Vàmâcàratva 81Vàmeévari 81Vàyupunja 99Vâsudeva 66Vàha 94, 100Vàha-ccheda 94Vikalpa 80, 81, 95Vikalpa-kriyâ 80Vikalpa-kçaya 94Vikalpa-datè 61Vikalpana 58Vikalpamaya 58Vikalpa-hâna 95Vikâsa 98, 99Vigalana 86Vigalita-dehâdi-upâdhi-saftkocâbhi-

mânâ 107Vigraha 56VigrahS 56Viçchedana 100Vijftâna-bhairava 101Vyflâna-bhattâraka 50, 99Vijftânâkala 53, 67Vijftänäkalatä 59Vijrmbhana 102Vitarana 105Vidyà 53, 64, 72Vidyânkura 100Vidyàpramâtâ 59Vidyâ-ràga 69Vidràvita 92Vidhjta-cetasah 100Vibhava 81Vibhinna 75Vibhu 112Vibhûti 71Vimarsa 49, 109Vimarsana 77Vimaréamaya 107Vimaréamayi 47Vimuktaka 82

Vilaya 73Vilaya-kârità 75Vilaya-pada 77Vilâpana 76Vivarana-krt 113Viseça 50Visrànti 69, 109Visrâma 93Visva 46, 48, 49, 50, 52, 53, 55, 56,

57, 75, 89, 107, 108, 114Visva-grasana 87Visvamaya 55, 77Visva-vamanä 81Viéva-vyâpti-sârâ 84Visva-larïra 54, 56Visvâtman 81Viévàtmasâtkàra 91Viévâtma-sâtkâra-rupà 90Visvàdhâra 98Viévottïrça 54, 68Visa 45,'99Vi§aya«grâma 105Vi§aya-pâsa 90Visnu 88Viçvaka 98Visphàrana 98Visphulinga 66Vïrya-bhumi 109Veda-vid 67Vedya 98Vedanätmaka 109Vaicitryât 52Vailak§açya 50, 101Vaiyâkarana 67Vai§nava 69Vyavacchinna 82Vyavatisthate 47Vyavahâra 74Vyâkhyâ 86Vyâna- akti 84Vyâpakatva 72Vyâmohita 80Vyâmohitatâ 78, 83Vyâmohitatva 78, 69Vyutthâna 103Vyutthâna-dasà 101Vyutthita 62

éakti 78, 79, 83, 97, 98, 99éakti-daridra 73âakti-pàta 46, 79, 115Sakti-vikâsa 73, 94, 98éakti-sankoca 71, 94, 96âakti-sphâra-rupa 108Sahkâ 77, 79Sabda 58Sabda-brahma 67Sabda-rââi 108âabda-ràâi-svarûpa 109Sabda-sarigati 86


Sarîra 64, 85âarîri 84Sänkara 45, 115Sâstrïya 79Siva 45, 54, 58, 64, 73, 106, 107,114Sivätmaka 79Sivâtmakatva 58Siva-dharmin 109Siva-präpti-hetutva i 14§iva-bha$tàraka 47, 54, 57, 63, 84éiva-maya 114&im*rûpatayâ 85giva-sütra 62, 110&iva-svarüpäbhinnatva 114§uddha-bodhatmânah 53guddha-vikalpa-sakti 81$uddhadhva-pramät?tä 60guddhetarädhva 74gubha 72j§ünya 64, 66günya-pada 81günya-pramatä 53gunyâdi-pramàtrtâ 60§ünya-bhuva 66gunya-bhümi 62gûnyàti-âunyâtmatayâ 55gaiva 59gri-spanda 57grutyanta-vid 66, 67

Sat-trimsat-tattva-maya 85Çastfia-vaktra 99

Sakala 53, 54, 64Sat 67Satatam 92Sattva 61Sadguru 78Sadbhäva 108Sadäsiva 46, 55, 60, 67, 89Sadàsiva-tattva 52Sadäsivesvaratä 107Sankucitjf 55, 57, 63, 72, 74Sankucita-asesa-visva-rüpah 56Sankucita-grähaka-rüpä 60Sankucita-cidrûpah 56Sankucita-sakti 84Sankoca 57, 59, 60, 61, 63, 72, 89, 97Sankocätmä 55Sankocini 59, 61, 86Sankoca-kalä 86Sankoca-prädhänya 60Sankoca-bhûh 99Sankocavatyah 71Sankoca-vikäsa 99Saparyä 78Sapta-pancaka 64Sapta-pancaka-svabhâva 63Sabähyäbhyantara 104, 105Samkalpa 111, 112

Samkalpyate HOSamputïkàra 109Sariibandha 50Samruddha 113Samrüclha 109Samvit-cakra 104Samvit-santati 70Samvitti 50, 92Samvitti-devatà-cakra 114Sarhvid 93Samvid-dcvatä-cakra 106, 107Samvedana 107Saméaya 92Saihsàra 45, 46, 49, 63Samsàra-bija-bhâva 77Saihsàra-bhûmikâ 74Samsära-hetu 65Samsàrin 71, 72, 73, 84Samsàritva 78, 79, 81, 83, 84Samsara-vämäcära 81Samskâra 77, 91Samskàrâtmanà 88Samçrçti 66Sarnharanti 70Saiiihartçtâ 75Samhâra 46, 70, 73, 80, 89, 107, 112Samhrti 79, 104Saxhhriyamâna 87Samâdhi 103, 106SamadhHâbha 103, 106Samâdhiprayatnopârjite 60Samâdhi-rasa-samskâra 103Samâdhi-vajra 77Samâdhi-saihskâravat 103Samâna 83Samâpatti 103Samâveia 46, 91, 95, 103, 105Samâvcâa-bhûh 90Samâvesa-samarthya 105Samàvista 104Sarvakartrtva 72, 82Sarva-kàranatva 50Sarga 80, 89, 107, 112Sarvajna 69Sarvajftatva 72Sarvadevamaya 56Sarva-mantra-jïvita-bhuta 107Sarvamaya 57Sarva-vigraha-vigrahï 56Sarva-vïra-bhattâraka 79Sarvântaratamatva 92Sarvâpek§â-nirodha 109Sahaje 59Sahaja-camatkâra 82Sahaj a-samvi tti-de vatâ-cakra 112Sâksât-krta 105Sâksât-krta-para-sakti-sphàra 104Sâkçï 47Sâdhaka 104Sàmânya 50

Sanskrit Index 181

Sâmkhya 67Sârcianâdhikaranyâtma 53Sàmarasya 49Sâmrâiya 112SâranT 97Särvatmya-svarüpa 82Sârvâtmyena 87Sàvadhânatâ 50Sïddhânta 65Siddhi 46, 48, 49,Sukha 49, 66, 69, 91, 96, HO, 114Sukhopâya 50, 95Suçupta 83Sûkçma 113Sütra 84, 85, 86Sr§ta 47Su* 70, 73, 74, 79, 80, 104, 106, 107Saukhya 102Saugata 66Saubhâgya 101Sthâpakatâ 75Sthitayafr 65Sthiti 46, 69, 70, 73, 80, 104Sthiti-devî 77Sthüla 113Spanda 98Spanda-sandoha 75Spanda-éâstra 57, 92, 96Sphwta-idantâhantâ 53Sphurati 48, 54Sphurattâ-sâra 83Sphuranti 111Smarânanda 99Smaryate 110Sraftrtâ 75Sva-cit-pramâtî*tâ 95Svaccha 48Svacchanda-sâsana 74Svajyotiftva 61Svatantra 46, 47, 49, 50, 114Svapna 83Svaprakâsa 48Svabala 79

Sva^hàva 64Svayamjjhüii 97Svarüpa 59,* 62, 63, 64, 69, 79, 83,

89, 93, 102, 105, 107, 108Sva-svarüpa 78Sva-isvarüpäbhedena 89Svarûpâpatti 86Svarüpa-jnäna 63Svarüpäsrayana 89Svarüpa-vikäsa 74Svarüpa-vikäsa-maya 75Sva-sakti 78Sva-Sakti-vyämohita 84Svasakti-vyämohitatä 81, 84, 86Sva-sthiti-praübandhaka 95Svâtantrya 63, 68, 71, 72, 86, 90, 109Svätantryät 87Svätantryatma 61Svätantrya-sära 108Svàtantrya-hâm 51Svänubhava 88SväÄga-kalpa 82Svâtmaikyena 55Svätma-camatkära 107Svätmabhävanä 102Svätmasätkr 71, 87Svätma-svarüpa 69Svädhi thita 104Svecchayä 51

Ha-kalä 108Hakära 100, 109Hafhapäka 78Harça 105Hätaka-stambha 98Hetu 46, 47, 48, 49Hetuhetumadbhäva 47H?t-prave$a 97Hrdaya 95, 100Hrdaya-nihita-cittah 95Hfdaya-pankajasya 100Hrdaya-visränti 100Hrdayâkâsa 101

ENGLISH INDEX

Absenee 79Absolute 47, 48Absolute freedom 108Absolute will 68Absorption 75, 95, 98Accepted 110Accomplished 99Accomplishing 89Achievement 110Action power 72Activities 110Actor 67Adequate 100Adore 88After-effects 103Agency 53Agitation 96All-pervading 47Appear 47, 73, 74, 84Appearance 75Application 74Apprehend 53Apprehension 78Appropriate 73Ascertainment 82, 83Ashes 88Aspirant 104Assemblage 79, 108Assimilate 87, 89, 90Assimilation 105Assuming 111Attainment 86, 94, 103, 106Author 75, 91Authorship 73, 75, 76, 78, 94Autumn 103Awareness 49

Background 111Beginning 94Behold 97Being 67Blinding darkness 100Bliss 45, 54, 70, 84, 94, 99, 102, 107,

108Blue 87, 91, 110, 111Birth 79Body 56, 57, 62, 65, 68, 74, 80, 84,

85, 89, 90, 91, 107, 110, 111, 114Bondage 58, 83, 96Bound subject 81, 114Brought about 99Burn 87Burned to sameness 77

Cancellation 109Cause 46, 47, 48, 49, 51, 86Cavities 99Ceaselessly 70Centre 93, 94, 101Central 94Cessation 70, 10ÖCharacteristics 86Cling 67Closing 98Cloud (s) 87, 103Cognition 66, 82Comprehend 68Conceal 68, 71, 78, 80, 81, 93Concealing 59, 82, 83Concentrated 95, 102Concept 102Conclusion 114Condition 73, 81, 84, 91Congregation 108, 109Consciousness 45, 47, 50, 53, 55, 56,

64, 65, 68, 70, 71, 73, 79, 80, 84,91, 97, 101, 104, 106, 107, 108,109, 111

Consciousness of I 53Consciousness of perfect I 79Consonants 80Consume 88, 90Continuum of Cognitions 66Continued existence 46Contemplation 60, 92Contemplative experience 91Contraction 57, 59, 60, 97Contracted 55, 56, 57, 59Contrary course 81Controlled 100Copious 88Cosmos 81Covered 64, 71, 72,87,88Govenng 89, 91Creature (s) 82, 88Cutting 94Cyclic consciousness 104

Death 79Deep sleep 84Deity 82Deities 80, 106Delightful 99Deluded 78, 80, 83, 85Deluding 82Delusion 79, 81, 83, 84, 86Deposit 113

English Index 183

Descend 68, 87Descent of Sakti 79, 115Desire 108Destroyed 77Develop 93, 94tiévelopment 94Device 78Devoid* 53Devote 71, 75Devotion 77Devouring 88Devours 87Difference 68, 80, 82, 86Different 48, 52, 53Differentiated appearances 82Differentiation 52, 53Diminish 101Disappear 66Disclose 80Discipline 95Dispense with 94Dispel 100Display 68, 81Dissolve 103, 105Dissolution 76, 86, 94Distinct 53Distinction 50, 73Distribute 105Diversities 70Divine 68, 73Divine consciousness 47, 48Divinity 46Doership 72, 83Doubt (s) 79Dominated 53Dream 84Dualism 50, 51Duality 71

Earth 56, 90Effect 48Effectuation 46Effort 60Emaciated 70Emanated 76, 77Emanation 70, 73, 74, 75, 80, 89,

104, 106Embodied 50, 56Emergence 89, 90Empirical knowledge 70Empirical state 74Empirical subject 80Enclosed 71End 94Enjoyer 112Enter 101Entities 55Entrance 99, 104, 105Entry 112Esoteric mode 76

Essence 50, 71, 73, 79, 83, 105, 106,107, 108, 110

Essential nature 70, 75, 83, 89, 104Essential truth 85, 107Eternal 47Eternally active 105Eternally sounded 79Eternity 72Etymological explanation 100Ever present 98Excess 61Existent 47Expansion 74, 99, 102, 108Experience 49, 70, 76, 110Experiencing consciousness 91Experiencing as Self 76Experienced 91Experienced as oneself 77Expenents (s) 53, 54, 55, 56, 57, 58

64, 65, 68, 80, 88, 91Explicit 52Exponent (s) 67Extended 108External 104, 105External expansion 98External form 70External sigjit 98External thing 70Externalize 75Externalization 105Extraordinary status 101Extrinsic course 74Extroverted 104Extroversion 86Evil 72

Fear 79, 97Fetters 90, 94, 105Field of experience 54Fire 87, 90Fire of consciousness 76Firmness 91Fitness 80Five-fold act 73, 75, 76Five-fold process 94Five processes 45, 74Flash forth 70, 111Flashing forth 108Flash of delight 77Fluctuation 101Fluidity 56Foam 114Followers 65, 66Foot 49Force 92Form 47, 85Foundation 98Fourfold 63, 64Free 108Free will 46, 47> 49, 51, 64


Free-willed 48Fuel 87, 90Full consciousness 105Function (s) 66, 82Fundamental principle 66Gaze 104Glory 81Gold pillar 98Good 72Grace 74, 75, 78Gradations 68Gradually 99Greatness 71, 73Ground 93Group 82Guidance 78

Habit 75Happiness 96Head 49Heart 82, 83, 100Heptad 64Hidden 98Highest cause 67Highest experient 47Highest lord 71, 108Highest Reality 45, 67, 81, 108Highest stage 96Highest truth 62Highest type 104

Ideation 111, 112Identical 52, 53, 54, 55, 57, 58, 65,

66, 75, 80, 91Identification 82, 91Identity 49, 54, 57, 91, 103I-consciousness 112I-feeling 109, 110Ignorance 78, 79, 83Immanent 68Immanent self 97Immergence 90Immersion 110Immortality 97Imperfect 72Impression 62, 92Incidental connexion 97Incipient 53Inclusive role 90Indicated 99Indicative 108Independent 114Individual 53Individual consciousness 62Individual soul 67Infinite 111Infolding 112Innate 83Inner organ 72, 81, 83

Innermost reality 93Inner peace 70Instruction 78, 115Intention 88Internal 104, 105Interior 97Intoxicated 103Introversion 103Introverted 86Investigation 110Inward cessation 69Inward experience 98, 109Inward movement 85Inwardness 104Inwardly 100, 108

Joy 102, 105Joyfully 103

Keen arguments 115Knowledge 48, 49, 57, 58, 63. 6*6,

68, 69, 7,2, 83, 85, 86, 87, 90, 111,112

Knowledge-power 72Knowable 112Knowable object (s) 82, 86Knower 95Knowership 60Knowing subject 83, 86

Lack of knowledge 86Lasting consciousness 91Left 100Letters 79Liberated 75Liberation 49, 58, 63, 66, 69, 83, 84,

94Liberty 65Life 62Light 47, 108Limbs 83, 97Limitation 59, 60, 61, 64, 71, 72, 84,

86Limited 54, 64, 68, 67, 72, 80, 83Limited doership 82Limited powers 85Limited vision 68Limiting adjuncts 107Limiting condition 66Limiting tendency 86Living 84Location 99Locus 99Logic 99Lord 112Lordship 106, 107, 109, 112Luminous 48, 91

Mass of entities 103Maintenance 70, 74, 75» 77, 80, 104

English Index 185

Manifest 80, 87t 90Manifestation 46, 48, 64, 70, 79, 80

105, 108Manifested 57Manifesting 76, 80Manifester 64Manifold 52Mamfoldness 77Mark 73Material cause 51Means 37, 38, 57, 58, 77, 80, 82, 84,

85, 49, 50, 69, 70, 89, 92, 94, 96,97

Measure 100Meditate 102, 103Mental activities 96Mental apprehension 58Mentally 101Merged 80Merging 49Method 103Middle 99Mindful r)0Mode 76Multiplicity 54

Nature 64, 70, 82, 84, 93, 105, 106,110, 111

Natural bliss 107Nectar 96Nectar of awareness 114Nescience 57Non-abandonment 51Non-being 66Non-difference 80, 82, 83Non-different 52, 55, 83, 114Non-differentiation 108, 109Non-duality 71Non-existent 47, 48Non-liberation 69Non-limitation 50Non-limited 72Non-manifest 67Nose 99Nothing 57

Object (s) 48, 50, 52, 53, 54, 58, 64,72, 74, 76, 77, 80, 83, 87

Objective existences 81, 83Objective existents 81Objective experience 109Objects of sense 90Odscure 80Obstruct 95Occasion 75, 97Omnipotence 72Omnipresence 72Omniscient 69One-pointedness 95Opening 98

Openings 97Organs of action 72Organs of perception 72Outer organ 81Outer senses 82, 83Outward 97, 104Outward 97, 104Outwardly 74

Pain 66Particular 80Partly 79penetration 105, 110Pentad 65Perception 83Perception of difference 83Perfect 108Perfect bliss 114Perfect I 104Perfect I-consciousness 106

• Perfect Self 105, 110Perfection 72, 78, 85Permanence 103Permeated 99Personal experience 75Pervade 68, 84Pervading 56Pervasion 68, 71Phase 84Philosophy 73Pierce 97Place 49,113Pleasure 49, 66, 70, 91, 110, 114Point 100Poised 96Ponder 75Positions 65Power (s) 78, 79, 85, 69, 98, 99, 105,

106, 108Practice 89, 94, 99, 101Produce 100Predominance 59, 60Predominant 59, 60, 62Primary doership 109Principle (s) 64, 67, 68Process 97, 105Pure path 60Pure stage 80Pure state 96Pursuers 69Pursuit 96

Re-absorption 70, 73, 77, 104, 106,107

Real form 80Real nature 59, 74, 82, 83, 86, 89,

93, 95Reality 61, 62, 71Realization 105Reciprocally adapted 52

186 PratyabhijrLâhr4ayam

Reciprocal adaptation 52Recognise 73, 114Recognised 49* 64 :Recognition 45Reducing 80Reeling 103Reflection 108Regulation 99Relishes 77Relishing 76Renounce 06Resolution 111, 112Respective objects 98Rest 70, 110 'IResting 46, 81, 98, 99, 109Restraining 95 ., •• • •Restraint 99, 100Reward 50Reveal 68Reverential service 78Reverted 98Reverted eyes 97Right 100Rigorous 94Role 65, 68, 69, 93Root 99Rooted 112Ruler 114

Sacred tradition 96Savour 102, 103Screen 51Seal 105Secondary distinctions 53Seekers 62Self 45, 49, 56, 6& 65, 66, 80, 81,

W, i 0 Ç f t S ' r ' ' ; ' 'lfSelf-existent 97

' Self-luminous- ; 4$/;^ fe; ..- - ' -Self-luminous; character 62Sending forth 70:

Sense(s) 112 :• >\ :,Sense activities 96 , '; ;Sense objects 105Sense of identification 107Sense organs 98Set ablaze 90Settled conclusions 65Seven pentads 63, 64Sexual union 99Shadow 49Shine forth 81Simultaneous 98Simultaneously 98Sixth organ 99Sole essence 53Solidification 105Solidified form 55Solidity 56

Sounding 100Sfcy^rcigpy^ 72, 109Sovereign wul 90Spaced SO, 75Sparks 66Split 77Sprout 100Stage (s) 68,69, 80,87Stability 112State(s)58,81,84, 99S $ ^ # 5 ; N 8 6 , 112

Steady 98Steadiness 110Stilled 100Strengthening 109Subjects) 48, ^0, 52, 54, 56, ' 57,

58, W"Submergence 89 >Substratum 66Subtle 99Succession 104, 106Succession-less 111Successive appearance 106Supreme happiness 101Supreme powet 50St^remeistate 96System of philosophy 65Systems 67

Taste 97Temporary 90Theories 50Thisness 53Threefold 63, 64Throw 99Thunderbolt of Contemplation 77 •*Time 47, 50, 75Tip 99Tortoise 97Totality 105Tradition 75Transcend 54, 68Transformation 67, 68Transmigrating being 72Transmigration 63True nature 63, 87, 102, 114Truth 58 115Twofold 64Twofold form 63Turning back 97

Uncertainty 79Understanding 75, 115Undiminished 96Unfeigned respect 83Unfit 115 .-.."?Unfold 84, 94, 112Unfolding 104, 108, 112Unfoldment 72, 73, 74, 94

English Index

Unity of consciousness 45, 92Universe 46, 47, 48, 51, 52, 53, 54,

55, 56, 57, 58, 68, 84, 87, 88, 89,90, 91, 98, 105, 106, 107, 108,114

Universe-bodied 56Universal causality 62Universal consciousness 62Universal doership 83Unlimited 48Unparalleled 96Unreality 50Untarnished 95

Veiled 80, 87Veiled form 85Venerable 71Vibration (s) 99,113Vitalized 47Void 54, 55, 60, 62, 66Vowel-less 90

Waking 84Want of discipline 115 .Want of knowledge 58Whirl 69Whole 83Wholly 88Will 51, 71 98Will power 72Wise man 97Withdraw 70Withdrawal 75, 77, 80, 89, 97Withdrawing 89Withdrawn 77Word(s) 58, 108, 109World (s) 55Worldly opinions 79World process 104

Yellow 87

Pratyabhijnahridayam - The Secret of Recognition. Kshemaraja Tr. J.singh (Delhi,1980)

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