05 आणव-प्रकाशनम्

मूलम् अत्र ।

When a discursive thought (vikalpa) is capable of purifying itself in itself without depending on other means, it loses the functionality which is commonly associated with bonded beings (pasu).¹
Then, by the grace of pure knowledge (Suddhavidyā), it (vikalpa) becomes transformed into the energy of the great Lord, and after taking recourse to it as the ‘means’ (upāya), it becomes capable of manifesting the knowledge belonging to śakti (śākta).
This process was explained in the previous chapter.

When, for the purification of discursive thought (vikalpa), one needs to rely on the ‘means’ (upāya), then he or she can take recourse in the intellect (buddhi), prāṇa, body, jar, and other external objects of a limited nature.² By doing this, one descends to the level of an atom (aṇu) and causes the ‘knowledge of limited nature’ (āṇava) to manifest in his soul.

On that level the buddhi possesses a meditative nature,

and prana is of two kinds:³ gross and subtle.
The former is of the nature of moving upward (uccārana). This moving upward possesses five modalities: prāṇa, apāna, samāna, udāna, and vyāna.
The subtle form of prāṇa is denoted by the syllabic sound (varṇa), which will be explained later.

The body, possessing a specific type of arrangement, is denoted by the word karaṇa.⁴

Jars and so forth are external objects, which will be described as the means for the purpose of worshipping the altar and the phallic form (linga).

Among all of these means, it is appropriate to give instruction regarding meditation first.It has already been pointed out that the self-shining supreme reality exists externally in all the principles (tattvas).

Having meditated on that supreme reality in the heart of one’s own consciousness, ⁵ one should then meditate on the close union of the three, which are fire, the sun, and the moon. In this context, fire stands for the knowing subject, the sun for the instrument of knowledge, and the moon for the knowable objects.

One should meditate in this way as long as Bhairava’s fire is not manifested by the fanning of the air in the form of meditation.

This fire is to be conceived as being encompassed by the aforesaid twelve flames of energy,⁶ assuming the form of the “wheel,” out of which these energies emerge through one of the outlets, such as the eyes, and take their repose on the objective level.

While it is resting on the objective level,
one should first conceive of it as being externally replenished by the moon in the order of creation.
Then, it should be conceived of as being made manifest by the sun in the order of maintenance.
Further, it should be conceived as being made to dissolve by the all-encompassing fire of withdrawal.⁷
Finally, it should be conceived of as being merged into transcendence in order to become one with it.

इत्थं कृतान् = अनुत्तरात्म-रूपान् इत्यर्थः । यदि कस्यचिद् भावस्य वासना शिष्यते तर्हि सापि नश्यतीति तात्पर्यम् ।

In this way, the “wheel” attains fullness with no difference from objective existence.
Then, one should meditate by means of that “wheel” on the residual traces that remain from the entities, and should dissolve them in a similar fashion.⁸

स्वसंविन्-मात्र-परमार्थान् सृष्टि-स्थिति-संहार-प्रबन्धान् इति।
प्रमाता हि प्रथमम् अवभास्यमानतया ऽर्थं सृजति।
ततः कञ्चित् कालम् अनुरज्यन् स्थापयति।
पश्चात् ज्ञातोऽयम् अर्थ इति विमृशन्न् उपसंहरति।
अनन्तरम् अलं-ग्रास-युक्त्या पूर्णतापादनेन चिद्-अग्निसाद्-भावम् आपादयति ।

The person who persists with this practice of meditation attains the firm conviction that the series of creation, maintenance, and dissolution are in essence nothing but his own consciousness, which in reality is freedom (svātantrya), shining as creation belonging to one’s own innate consciousness.
In this way, one realizes the state of Bhairava without delay.

However, it is only through practice that one attains all sorts of desired goals.

One should meditate in the blissful and luminous abode of one’s heart as the self-manifest, integral unity of the Self consisting of three, that is, knower, knowledge, and object of knowledge,
having brought them into the core of his heart.

One should meditate on the Lord, the all-pervading One, the Lord of the “wheel" presiding over those : twelve powers of its rays, who is emerging outwardly through the outlets (voids, vyoma), and is the agent of creation, and so on.

The yogin should meditate on the totality of entities, both external and internal, which have been dissolved into the Self and are going to take repose (viśrānti) therein. Thus, the light of the Self shines forth.

“अशून्यं शून्यम्” इत्य् उक्त-नीत्या निरूपिते शून्ये ।
प्राणोदयात् = “प्राक् संवित् प्राणे परिणता” इत्य् उक्त-लक्षणात् ।

Now, the topic related to the ‘upward movement’ (uccārana) of the vital energy (prāṇa):

One desirous of moving his vital energy upward (uccāra) should first make it rest (viśrānti) in the heart,⁹ the void,
and then through the rising of prāṇa should have it rest in external objects.

प्रत्य्-अपान-चन्द्रापूरणेन। अपान एवाप्यायन-कारित्वाच् चन्द्रः, तेन कृतं पूरणं नैराकाङ्क्ष्यम्, तद्-दशायां हि प्रमातृ-गताः प्रमेयांशाः क्रोडीभूय तिष्ठन्ति ।

prāṇa should rise there while being replenished by the moon of apāna, by means of which one experiences one’s all-inclusive nature
and becomes indifferent to everything distinct from the Self.

विश्रान्तिम् = सर्वार्थानाम् अन्योन्य-मेलन-रूपाम् ।

With the rise of samāna, balanced energy, one experiences the state of unification of all objects, which then rest in a state of repose.

प्राणापानादीनां कलना “षट्-शतानि दिवारात्रौ सहस्राण्य् एकविंशतिः”+++(=२१६०० श्वासाः)+++ इत्युक्त्या निरूपित-स्वरूपा ।

Then, with the rise of the fire of udāna, the limiting distinction between subjectivity and objectivity is dissolved.

सर्वावच्छेद-वन्ध्यः - व्यापकतया सर्वावच्छेद-वन्ध्यत्वम् ।

With this consuming fire, which devours objects, knower, and knowledge, and with the subsiding and rising of vyāna, the highest knower, free from limitation, becomes manifest.

निजानन्दो मातृ-भूमि-गः,
निरानन्दः प्रमातृ-पदान् निष्क्रान्तः,
परानन्दो बहिर्-मुखत्वात् परेण प्रमेयेण कृतः,
ब्रह्मानन्दो नील-सुखादि-सर्वार्थ-स्वीकाराद् बृंहकत्वेन ब्रह्मरूपः,
महानन्दः प्राणादि-क्षोभ-परिहारेण महत्त्व-विशिष्टः,
चिदानन्दः सर्वमयत्वेऽपि तद्-उत्तीर्णत्वाच् चिद्-रूपः ।

तथाहि श्रीतन्त्रालोके -

निजानन्दः प्रमात्रंश-
मात्र-निष्ठा-निबन्धनः ।
शून्यता-मात्र-विश्रान्तेर्
निरानन्दात्मिका स्थितिः ॥

प्रमेय-पद-विश्रान्तेः
परानन्दो ऽप्य् उदेत्य् अलम् ।
अनन्त-मेय-सङ्घट्ट-
पूर्णे मेये तु सर्वतः ॥

प्रमाणाच् चर्वणा-योगान्
महानन्द इति स्थितिः ।
समस्त-मेयौघ-कला-
कलना-ग्रास-कोविदः ॥

यदा विश्रान्तिम् अभ्येति
निरुपाधि-सुनिर्भराम् ।
तदा खलु चिदानन्दो
यो जडानुपबृंहितः ॥

न च यत्र स्थितिः कापि
विभक्ता जड-रूपिणी ।
यत्र कोऽपि व्यवछेदो
नास्ति यद्विश्वतः स्फुरत् ॥

यद् अनाहृत-संवित्ति-
परमामृत-बृंहितम् ।
तदेव जगदानन्द-
धामास्माकं गुरुर् जगौ ॥

इति ।

जगदानन्दः = जगता निजानन्दादि-रूपेण इति तृतीयाकर्मधारयेण योज्यम् ।

Thus, it is explained that all the ‘stages of rest’ (viśrānti) beginning with void (sūnya) and ending with vyāna, are all different stages of bliss. They are as follows: nijānanda, ¹⁰ nirānanda, ¹¹ parānanda, ¹² brahmānanda, ¹³ mahānanda, ¹⁴ and cidānanda.¹⁵

Universal bliss (jagadānanda) is the one blissful state, which unifies all the other six states mentioned above.
This universal bliss is free from rising and setting, and is repose in one’s own Self.

One should take rest, either in two (different) ways or in every respect, on one of the five prāṇas in any of the stages of uccāraṇa. By doing this, one is able to attain the reality of the truth of repose’ (viśrāntitattvam), which is different from body, prāṇa, and so on.

This is indeed the secret of pronouncing the seed mantras of creation “sa” and dissolution “ha.” By continued unification of these two syllables one should purify discursive thoughts (vikalpa).

The above-mentioned ‘stages of rest’ have five stages, each of which depends on the comparative proficiency of the practitioner in absorption.

प्रागानन्दः चमत्कार-विशेषः। तथा च

अत्र भावनया देह-
गतोपायैः परे पथि ।
विविक्षोः पूर्णतास्पर्शात्
प्रागानन्दः प्रजायते ॥

इति ।

However, if one is well practiced in the above means, then the bliss comes in the beginning (pragānanda)¹⁶ because of the glimpse of the fullness of the Absolute.

उद्भवः अधस्तन-दशा-विशेषात् पर-धामाधिरोहात्मा। निःशरीरतायां रूढेः देहाहम्भावाभावे दार्ढ्यात्।

As a result of this, an ‘upsurge’ (udbhava) takes place for a moment as one gains the firm conviction that he is free from the body.

कम्पः तद्-दार्ढ्य-त्यागः - स्वबलस्याहन्ता-वीर्यस्येति ।

After this, ‘shaking’ (kampa) follows - because the conviction that the Self is identical to the body has been loosened by the overpowering nature of one’s ‘potentiality’ (bala).

बहिर्-मुखत्व-विलयात् = बाह्य-वृत्त्य्-उपरमात् ।

This is followed by the ‘void of sleep’ (nidrā) as the tendency toward externality disappears.

दशावस्थाभ्युदासो घूर्णिः । तथा च

ततः सत्यपदे रूढो
विश्वात्मत्वेन संविदम् ।
संविदा घूर्णते घूर्णिर्
महाव्याप्तिर् यतः स्मृता ॥

इति ।

In this way, the notion of the self dissolves in the nonself, and the notion of the nonself dissolves in the Self because the Self is of the nature of all

Then the yogin experiences ‘great expansion’ (mahāvyāpti), having ‘firmly rooted himself in the truth’ (satyapada), upon which a ‘whirl’ (ghūrni) takes place.

All of these are the stages of the states of consciousness, which begin with the ‘waking state’ (jāgrat),¹⁷ and end with the state ‘beyond the fourth’ (turyātīta).

These stages become manifest when a yogin enters the triangle, i.e., the ‘bulb’ (kanda), the heart, and the palate cakras, and the higher ‘coiled state’ of śakti (ūrdhva-kundalini).

That state, where the ‘moving upward’ (uccāra) of the vital energy has its repose (viśrānti),
where the entity of knowables has dissolved into a ’transcendent vibration’ (param-spandam),
where knowables appear in a budding state,
and where they where they have fully blossomed,
(that state) is known as threefold linga.¹⁸
The nature of this three fold linga will be described when the occasion for that arises.

The highest linga according to this system is called ‘Heart of Yogini’ (Yoginihydaya).

Of the above, the principal one is characterized by vibration. When this vibration expresses itself in the form of contraction and expansion with the nature of the ‘unity of the two’ (yāmala), it attains repose with the form of the ‘subtle emission’ (visargakalā).

Here, I should stop revealing esoteric secrets.
The entrance into it (samāvesa), however, remains unrevealed.

In the beginning, one remains steadily established in one’s own innate consciousness;
then by ‘repose in the object’ (prameye viśrāmya), one fills the knowable. Then he quickly dissolves the distinctions of subjectivity and objectivity, and takes rest.

Through expansion one experiences repose [(viśrānti)] on different levels.
These levels are six, along with the void (sūnya), and as such they serve as the means.
Waking and other states remain merged in this fivefold prāṇa,
beginning with prāṇa and ending with vyāna.

One well established in the above is able to ascend to (or become established in) the abode of the creation and dissolution of ‘self-awareness’ (vimarśa).

यदुक्तम्

उक्तो य एष उच्चारस्
तत्र योऽसौ स्फुरन् स्थितः ।
अव्यक्तानुकृति-प्रायो
ध्वनिर् वर्णः स कथ्यते ॥

इति सर्ववर्णाविभाग-स्वभावत्वाद् अव्यक्तः।
एवंविधो वर्णः क्वोपलभ्यते इत्य् आशङ्क्याह तस्येति ।

Now on the topic of ‘syllabic sound’ (varna), which is of the nature of subtle vital energy:
In that ‘upward movement’ (uccāra) of the vital energy, there is a sound (dhvani), which is continuously sounding as if it is imitating the unmanifest.¹⁹ This sound is called ‘syllabic sound’ (varṇa).

The most important characteristics of this syllable are the seed mantras of creation “sa”+++(→अ??)+++ and dissolution “ha.”

उच्चारिते प्राणोपारोहेण।
स्मृते बुद्ध्युपारोहेण ।

One can attain supreme consciousness by the practice of these mantras.
For example, when letters beginning with “ka” and ending with “ma,”²⁰ either with or without vowels,
are merged into the core of the vital energy or simply brought to memory,
then one experiences a balanced state of vibration of consciousness.

This is because the word, that is, mantra, is free from conventional relations (samaya)²¹ and therefore is full in every respect.

“उत्तम-वृद्धादिना कल्पित इदम् अस्याभिधेयम्” इति समयः।
तद्-वन्तो घटादयः शब्दास्
तत्र संविद्य् अर्थं साक्षात् कुर्वन्ति -
यथा मनो-रथादिषु कान्तादि-शब्दाः
काम-शोकादिना निबिडतरं भाव्यमाना
अ-सन्निहितम् अपि स्त्र्यादि-भावं
साक्षात् कुर्वन्ति ।

Even the words which depend on convention are also capable of conveying their respective meanings according to the imagination of one’s mind.
After one has experienced supreme consciousness (in this way] he should bring together the heart, the throat, the lips, and the two ’ends of the twelve’ (dvādaśānta). Then, one should unify all of them in the core of ‘consciousness’ (hrdayam). This is the esoteric secret of this syllable (varṇa).

Some explain that from the ‘reflective consciousness’ vibrating in the ‘core of the heart’ emerge white- and yellow-colored syllables. It is by this meditation that a yogin is able to realize consciousness.

वाच्य-विरहेणेति व्यतिरिक्त-वाच्याभावात् ।
गति-निरोधाभ्याम् = बहिः-प्रसृत्य्–अन्तर्-मुख-विश्रान्तिभ्याम् ।
पूर्णा इति अनन्योन्मुखत्वान् निराकाङ्क्षा ।

By the vibrating consciousness in absence of any object to be denoted,
and by restraining the movement of both moon (indu, that is, apāna) and sun (arka, that is, prāṇa),
a person, because of entering into the realm of consciousness in a balanced way,
becomes fully perfect in regard to cit, bīja, and piṇḍamantras.

This is the brief summary in verse of the topics discussed in this section of Chapter Five.
Here ends the elucidation of the way of the ‘syllabic sound’ (varṇa).

Karaṇa will be explained in the mudrā section.

कस्यापि शक्तिपातवतः पूर्णमयतामित्यत्र करोतीति शेषः उपासत् शाक्तात् । तथा चोक्तं मालिनीविजये

उच्चार-करण-ध्यान-
वर्ण-स्थान-विकल्पनैः ।
यो भवेत् स समावेशः
सम्यग् आणव उच्यते ॥

इति ।

ननु चोपाय-वैचित्र्याद् उपेय-वैचित्र्यम् अपि स्याद् एव
कारण-वैचित्र्ये कार्य-वैचित्र्यवद् इति
न परतत्त्व-लाभ एव सर्वेषां साध्य इत्य् आह -
नैषां पर-फल-विधौ इति।

यदि च +एवं कथं तर्हि उपाय-वैचित्र्यम् ?
शक्ति-पात-वैचित्र्याद् इति ब्रूमः - यथा शक्ति-पात-वैचित्र्यात् शाम्भव-शाक्ताणवानां वैचित्र्यं, तथा इहापि इत्य् अर्थः ।

To some, discursive thought (vikalpa) attains fullness without resorting to any means, and to some it is purified by taking recourse to means.
The expediency in this system is manifold.

It is in the intellect (buddhi), the vital energy (prāṇa) in the body, and in external objects as well. They have been explained as limited, but at the attainment of the result, how can there be any distinction?

छायानुमाने सुहासः -

शून्यं रवि-शशि-दहन-समं उस्सउ? एष सवीर्यः ।
तत्र तिष्ठन् परमपदं प्राप्नोति अचिराद् वीरः ॥

(तन्त्रं सर्वथापरिचितमेव मे । तस्मादर्थं न स्फुटं गृह्णामि । इतोऽपि परिष्कारः शक्यः । दोषाः मर्षणीयाः ।)