आगमे शैवे विश्वासटिप्पन्यः

Dedicated with profound respects
Swami Lakşamana Joo

To whom alone I owe Whatever little I know Of Pratyabhijña philosophy

PREFACE

Pratyabhijñāhfdayam serves as the best introduction to the Pratyabhijni philosophy of Kashmir. An English translation of the book by Prof. K. F. Leidecker is already avialable. My only apology for bringing out another trans lation of the book is that the one that is available bristles with mistakes, some of which are quite serious. It has been my painful duty to point out a few of the serious mistakes. No one who has not studied this book with a teacher can work away its translation merely with the assistance of a lexicon and grammar. I had the good fortune of studying it with Swami Laksaman Joo who is practically the sole surviving exponent of this systein in Kasumir, im who not only em bodies within himself ile tradition of the school, but has also practised the yogic disciplines recommended by it. He has helped me not only Lyy explaining the technical words but also in tracing out the sources of most of the quotations occuring A in the book. I am deeply grateful to him for his kind help.

The Sariskrta text adopted is that of the Kashmir Sarisksta scries. The translation is given below cach page of the text. It closely follows the original-with a few words here and there in parenthesis to make the sense clearer. A person knowing even a little of saniisksia can follow the translation almost word for word. I have tried to make the translation as flawless as possible. Some of the highly technical terms have been used in it as they occur in the original, but their connotation has been elaborately cluciclated in the notes.

An introduction containing the chief features of the Pratyabhijñi system has been provided. An analysis of the contents of each Sutra has also been given. Copious notes on difficult and technical words have been added, and a glossary of the technical terms has also been appended at the end.

While the book was at the proof stage, I referred my difficulties in some of the Sutras to MM. Dr. Gopinath Kaviraja and profited greatly by his illuminating exposition. I have lised his suggestions with advantage in some of my notes. I am deeply grateful to him for his kind help. Acharya Pandit Rameshwar Jha was helpful in the clarifica tion of some difficult passages of the text. I, therefore, offer him my heart-felt thanks.

JAIDEVA SINGH

SYSTEM OF TRANSLITERATION

VOWELS

CONSONANTS

kha

A dot placed above ’m’ or ’n indicates astusra.INTRODUCTION

Preliminary

The Śaiva religion is perhaps the most ancient faith of the world. Sir John Marshall says in his ‘Mohenjo daro and the Indus Civilization that excavations in Mohenjo daro and Harappa reveal an important fact, viz., that Saivism, has a history going back to the Chalcolithic Age or even further still, and that it thus takes its place as the most ancient living faith in the world. It had many off shoots and appeared in different forms in many parts of the world. In India, there are three main forms of this religio. philosophy, viz., the Vira-Śaiva form in Deccan-Karnatak, the Śaiva Siddhanta in Tamil Nad, and the Advaita Śaiva form in Kashmir. There are some common features in all the three, but there are important differences also. Here we are concerned with the Advait Śaiva 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 of life in this country. It is not born of idle curiosity, nor is it å mere intellectual game. Every philosophy here is a reli gion, and every religion has its philosophy. The philosopher here was not a tall and spectacled professor dictating his notes to the class or weaving cob-webs of theory in his study, but one who was moved by a deep inner urge to know the secrets of life, who lived laborious days of spiritual discipline and who saw the light by the transformation of his life. Moved by pity for his fellow-men, he tried to interpret the truth he had experienced to the logical reason of man. Thus arose philo sophy in this country.

The Advait Śaiva Philosophy of Kashmir was of this type. For centuries, it was imparted as a secret doctrine to the aspirant who had to live it and test it in the laboratory of the Self. In course of time only the cult and the ritual remained; the philosophical background was forgotten. Perhaps, A

select few still know the philosophical doctrine by oral tradi tion, but the first thinker known to history, who reduced the main principles to writing was, Vasugupta. He is said to have lived towards the end of the 8th or the beginning of the 9th Century A.D. Since then, philosophical writing had been an active and continued process in Kashmir which went on for nearly four centuries. The literature on this systems has accumulated to such an extent that it would require almost a life-time to study it. Some works of the system have still not been published.

Saida Literature The literature of the Śaiva or Trika system may be broadly divided into three :

(a) Agama Sastra (6) Spanda Sastra (c) Pratyabhijñā Sastra

(a) Agama Sastra This is believed to be a revelation and has been handed down from teacher to pupil. Some of the works under this heading are :

Malini Vijaya, Svacchanda, Vijilāna Bhairava, Mrgendra, Rudra-Yamala, Siva-Sūtras. On the Siva-Sūtras there are the Vrtti, the Vārtika of Bhaskara and Vardharaja and the Vimáršini commentary by Ksema-rāja. There are commen taries on some of the tantras also.

(b) Spanda Sastra This lays down the important doctrines of the system. The main works under this heading are :

The Spanda Sütras or the Spanda Kärikäs. These elaborate the principles of the Śaiva-Sūtras. On these, there are the following commentaries :

Vivsti by Ramakantha, Pradipika by Utpala Vaišnava, Spanda Sandoha by Ksemaraja, and Spanda-nirnaya by Kemaraja.

(c) Praljabkiji Sastra This contains arguments and counter-arguments, dis cussions, and reasonings. This interprets the main doctrines of the system to the logical reason of man.

Somananda composed Siva-drsi. Another important

work is Isvara-Pratyabhijña by Utpala, pupil of Somananda. There are the following commentaries on this :

Vitti by the author himself, Pratyabhijñā-vimarśinī by Abhinavagupta, Pratyabhijñā-vivsti-vimarśinī by Abhinava gupta

A digest of the Pratyabhijñā-Šāstra, named Pratyabhijña hfdayam was prepared by Ksemarāja.

Abhinavagupta’s Tantraloka in 12 Volumes and his Tanträloka-Sāra give an exhaustive treatment of all the impor tant doctrines and disciplines of the system.

Pratyabhij Aa-ardayam As said above, this is a digest of the Pratyabhijñā system prepared by Ksemarija. He was the brilliant pupil of Abhinavagupta, a versatile genius who was a peerless master of tantra, yoga, philosophy, poctics, and dramaturgy. According to Dr. K. O. Pandey, Abhinavagupta flourished in the 10th Century A.D. Since Ksemarāja was his pupil, he must have also lived in the 10th Century. He wrote the following works :

Pratyabhijñáhrdayam, Spandasandoha, Spandani rņaya, Savacchandodyota, Netrodyota, Vijñānabhaira vodyota, Siva-Sūtra-vimarśinī, Stava-cintamani-tika Paraprāvesika, Tattvasandoha.

Very little is known of the life and parentage of Kemarāja. It has been very rightly said that his book, Pratyabhijña hrdayam occupies the same place in Śaiva or Trika literature as Vedantāsāra does in Vedānta. It avoids all polemics and gives in a very succinct form the main tenets of the Pratyabhijnă system. He says at the very outset of his work :

“इह ये सुकुमारमतयोऋततीषणतर्कशास्त्रपरिश्रमाः शक्तिपातोन्मिषित पारमेश्वरसमावेशाभिलाषिणः कतिचित् भक्तिभाजः तेषामीश्वरमत्यभिज्ञोपदेश तत्वं मनाक् उन्मील्यते ।”

“In this world, there are some devoted people who are undeveloped in reflection and have not taken pains in study ing difficult works (like Logic and Dialectics), but who never theless aspire after Samäveda with the Highest Lord which

I am indebted to J. C. Chatterji’s Kashmir Shaivism for the historical account given above.

blossoms forth with the descent of Sakti. For their sake the truth of the teachings of Isvara-pratyabhijñā is being explained briefly.”

He regarded Isvara-pratyabhijia of Utpalācārya as a very great work on this system, and has provided a ready and easy manual for those who are inclined as a result of Divine grace to know the main principles of “pratyabhijña’, but are unable to study the great work of Utpalācārya, because of their lack of training in Logic and Dialectics. He has succeeded remarkably well in condensing in a short compass all the important principles of Isvara-pratyabhijia and avoided its rigoristic logical discussion. The book is, therefore, of supreme importance for those who want to have an elemen tary knowledge of “pratyabhija’. He has composed the Sutras as well as written the commentary.

The word “pratyabhija’ means re-cognition. The individual Self or jiba is divine or Siva, but he has forgotten his real nature, and is identified with his psycho-physical mechanism. The teaching is meant to enable him to re cognise his real nature, to bring home to him the truth that his real Self is none other than Siva and to suggest to him the spiritual discipline by which he can attain “at-one-ment” with Himn.

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

Ultimate Reality 2. The Universe or the World Process. 3. The Individual Self 4. Bondage 5. Liberation,
Ultimate Reality Reality in its ultimate aspect is Cit or Parāsamvit. Cir or Parasarityit is untranslatable in any other language. Generally it is translated ‘consciousness’. I have myself done so for want of a better word. But it should be clearly understood that Cit is not exactly consciousness. The word Cod-sciousness connotes subject-object relation, knower-known duality. But C# is not relational. It is just the chargelers principle of all changing experience. It is Parasamnvit. It has, so to speak, the immundiary of feeling where neither the ‘T’, nor the “This” is distinguished. It is the ‘coalescence

into undivided unity of ‘I’ and ‘This’. Perhaps, the word ‘sciousness’ may, to some extent, express the idea contained in Cit or Parasanivit. To use the verb contained in con sciousness, the Ultimate Reality or Supreme Self is the Self Seiring itself. In the words of Pratyabhijña Sastra, it is, prakasaimararny4. The Supreme Self is called Parama Siva. This is not only prakafa. The word “prakasa’ again is untrans latable. Literally,it means light, illumination. Just as light makes every thing visible, even so that being there, every thing else is. In the words of Kathopanişad-Tamed Mäntan anubhari Jarun, tapi bisa garudam pibhati’. ‘It shining, every thing happens to shine. By its light alone does all this appear’. Sänkara. Vedānta also calls Ultimate Reality

prakasa’, but the sun is ‘prakāfa; even a diamond is ‘prakāla’. What is the difference between the two ? The Śaiva philo sophy says, “Ultimate Reality is not simply prakara : it is also

ümarda” What is this ümarfa ? This word again is untransla table. Perhaps the word “Sciring may help. Ultimate Reality is not only Sciousness (prakīša), but . Sciousness that also stres itself (vimarśa). It is not simply pratara lying inert like a diamond, but streys itself. This Sciring or Surveying of itself by Ultimate Reality is called Vintarfa. As Ksemarāja has put it in his Parā-prāvesiká (P-2) it is “akstri māham iti visphuranamn”; it is the ori-relational, immediate awareness of I. What this “akstrima-aham” is, we shall see later on. If Ultimate Reality were merely prakala and not also bitarda, it would be powerless and inert. “Yadi wargümar fau gal anišbaro jadalca prasajyeta” (Park - prāvelika, p. 2) It is this pure I-consciousness or Vimarfa that is responsible for the manifestation, maintenance and reabsorption of the universe.

Citscires itself as Cidropiri Sakti. This sciring itself as Cidrūpint Sakti is Vintarla. Therefore, virard has been named differently as pardfakti, parduot, Swatantra, aišvara, kardioa, phuratta, Sāra, ardoa, Spanda. (See Parā-prāvesikā by Kacmarāja, p. 2)

It will thus be seen that the Ultimate Reality is not only Universal Consciousness but also Universal Psychic Energy or Power. This All-inclusive Universal Consciousness is also called Anuttara ie: the Reality than which there is nothing that may

be called higher-the Highest Reality, the Absolute. It is both transcendental (visvottirga) and immanent (visvamaya).

The Śaiva philosophy has been called Realistic Idealism by some writers. I do not think this is a happy characteri zation of the Śaiva philosophy. The approach of the Idealists of the West is entirely different from that of the thinkers of the Śaiva philosophy. To characterize it in terms of the Western Idealists is only to create confusion. The word ‘idea” has played havoc in Western philosophy, and it would not be right to import that havoc in Śaiva philosophy. Ulti mate Reality is not a mere “idea whatever that may mean, but Self underlying all reality, the Changeless Principle of all manifestation.

Manifestation-the Universe-or the World Process.

Whether we call Ultimate Reality Sciousness or Cons ciousness, it is not something blank. It has infinite powers, and contains in a potential form all that is ever likely to be. It is the Svabled or nature of Ultimate Reality to manifest. If Ultimate Reality did not manifest, it would no longer be consciousness or Self, but something like an object or not-Self. As Abhinavagupta puts it :

“जस्थास्पदेकरूपेण वपुषां वेन्महेश्वरः महेश्वरत्वं संवित्वं तदत्यक्ष्यद् घटादिवत् ।”

(Tantr. III Xhn. Verse 100) “If the Highest Reality did not manifest in infinite variety, but remained cooped up within its solid singleness, it would neither be the Highest Power nor Consciousness, but some thing like a jar”.

We have seen that Ultimate Reality or Parama Siva is prakaia-vimarlamaya”. In that state the ‘I’ and the “This” are in an undivided unity. The ‘I’ is the ‘prakasa’ aspect, and the “This’ or Its consciousness of It as itself is the ‘uimarša” aspect. This Vimaria is Swatantra, Absolute will or Satri. This Satli has been called as ’the Heart of the Supreme Lord in Paräprāvesika by Ksemarāja (hrdayam paramesituh). But Sali is only another aspect of the Supreme Self. In the Supreme experience, the so-called “This” is nothing but the Self. There is one Self experiencing Itself. This Vimar or Satii is not contentless. It contains all that is to be.

यथा न्यग्रोधबीजस्थः शक्तिरूपो महादुमः । तथा हृदयबीजस्पं विश्वमतचराचरम् ।

(quoted by Kemarāja in his Parā-prāvesika) “As the great banyan tree lies only in the form of potency in the seed, even so the entire universe with all the mobile and immobile beings lies as a potency in the heart of the Supreme”. Another example that is usually given is that of the peacock. Just as a peacock with all its variegated plumage lies as a mere potency in the plasma of its cgs, even so the entire universe lies in the Sakai of the Supreme. The Sakii of the Supremne is called Giti or pard-fakti or parā-pak.

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

Cit-the power of Sellrevelation by which the Supreme Shines by Himself. In this aspect the Supreme is known as Siva.
Ananda-This is absolute bliss. This is also called Svātantrya-absolute Will which is able to do anything with out any extraneous aid. (Svätántryam ānanda-Saktih : Tantra-Sara-Ahn-1) In this aspect, the Supreme is known as Sakti. In a sense, C and dnanda are the very Sur (nature)

of the Supreme. The rest may be called His Saktis.

Iccha—the Will to do this or that, to create. In this aspect, He is known as Sada-Siva or Sådākhya.
JÄāna—the power of knowing. In this aspect, He is known as. Isvara.
Kriyathe power of assuming any and every form (Sarvākāra—Yogitvam. Kriya-Saktih : Tantraloka–Sara Ahn. 1) In this aspect, He is known as Sadvidyā or Suddha Vidyā.

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

The tattoas of the Uniwersal Experience. We have seen that Param Siva has two aspects, viz., transcendental (Visvottīrna) ind immanent or creative (visvamaya). This creative aspect of Parama Siva is called Siva aftos.

(1) Siva tartea is the initial creative movement (pra thama spanda) of Parama Siva. As has been said in Sa trimfat-tattva-sandoha :

पदयमनुत्तरमूतिनिजेच्याखिलमिदं जगत्त्रष्टुम ।

ERR : 44: forum d l Crage 1 verse 1)

When Anuttara or The Alxolute by His Sudantrya or Absolute Will feels like letting go the Universe contained in Him, the first vibration or throb of this Will is known as Siva.

(2) Satii tattoa is the Energy of Siva. Sakti in her jääna aspect is the principle of wegation (risedha-wydara-rupa). Satri, at first, megates the “This’ or the objective side of experience In Sipa. The state in which objectivity is wgated is called the Very void. In Cit or Pari Samvit, the ‘I’ and the “This’ are in an indistinguishable unity. In Swa tativa, the ‘This is withdrawn through the operation of Sakti talla, so that the

I side of the experience alone remains. This state is called Andria-Sia by Ksemarāja. As he puts it :

" Tuf……. Ti fa fer-hoffer494144pfa शून्यात्मतमा प्रकाशाभेदेन प्रकाशमानतया स्फुरति ।” -

Siva in this state appears as a mere ‘I’ devoid of any objective content. In order that Siva may appear as the Universe, a break in the unitary experience become a nece kary phase. But this is only a passing phase. To the Sub jectivity disengaged from the objective content, the Universe is presented again not as an indistinguishable unity but, an"l-This” in which both are distinguishable but not separable, as they form part of the same Self.

Sakti polarizes Consciousness into Aham and Idam (I and This)-subject and object:

Sakti however, is nothing separate from Siva, but is Siva Himself in His creative aspect. She is His Aham-uimarla (I-consciousness), His M ukhatintentness to create. As Mahefvarānanda puts it beautifully in his Mahārthamatt jari (p. 40, Trivendrum Edition).

स एव विश्वमेषितं ज्ञातुं कर्तुं चोन्मुखो भवन् । शक्तिस्वभावः कषितो हृदयत्रिकोणमधुमांसलोल्लासः ।।

The word ’tattva” is untranslatable. It means the “thatness of a thing. The nearest English word l “principle’,

He (i.c. Siva) Himself full of joy enhanced by the honey of the three corners of his heart, viz., Icchā or Will, Jžāna or Knowledge, Kriyā or action, raising up His face to güze at (His own splendour) is called Sakti”.

Mahesvarānanda explains this further in the following words:

“यदा स्वदयतिनमुक्तरूपमर्थतत्वं बहिः कर्तुमुन्मुखो भवति तदा ufaf for 2” (p. 40).

“When He becomes intent to roll out the entire splen- . dour of the Universe that is contained in His heart (in 1 germinal form), he is designated as Sakti”. Sakti is, there fore, his intentness to create.

Sakti is the active or kinetic aspect of Consciousness,

An idea parallel to Vimarfa or unmukhatā is found in the Chandogya-Upanişad (6, 2, 1-3).

“सदेव सौम्ब इदमन आसीदेकमेवाद्वितीयम्….. तदक्षत, बहु स्याम्, प्रजायब

At first (logically, not chronologically) there was only “Sat-all alone without a second. He gazed and bethought to Himself May I be many, may I procreate !

This Iesittea or Tipitakarın is parallel to Viwarfa or umukhatā but the implications of this Ikzitakarma have not been developed by Sarkara Vedanta.

The Śaiva philosophy does not conceive of the Supreme as a logomachist but as an Artist. Just is an artist cannot contain his delight within himself, but pours it out into a song, a picture or a poem, even so the Supreme Artist pours out the delightful wonder of His splendour into manifestation or creation. Ksemarāja gives expression to the same idea in his commentary on Utpaladeva’s Stotrāvali,

“आनन्दोच्छरिलता शक्तिः सुजल्यात्मानमारमना”

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

All manifestation is, therefore, only a process of experien cing out, creative ideation of Siva.

In Sakti tattva, dmunda aspect of the Supreme is pre dominant.

Siva and Sakti faltea can never be disjoined; they remain for ever united whether in creation or dissolution Sivaas the Experiencing Principle, experiencing Himself as purc-‘I’, and Sakti as profound bliss. Strictly speaking, Siva-Sakti tatta is not an emanation or abhasa, but the Seed of all emanation.

Sada Sina or Sadakhya Tattua The will (Iccha) to affirm the “This’ side of the ‘Uni versal Experience is known as Sadalina Taller or Sadithya Tattoa. In Sadasiva, Tocha or Will is predominant. The experience of this stage is I am. Since “am” or “being” is affirmed in this stage, it is called Sadakhya Tattva (“Sat” meaning ‘being’) but ‘am’ implies “this” ( I amt, but “am” what ?-I am this’) The experience of this stage is, therefore,

I am this’, but the, ’this is only a hazy experience (asphuta). The predominant side is still I’. The Ideal Universe is experienced as an indistinct something in the depth of consci ousness. That is why this experience is called “mitted”

(

f a: egt:). The ‘This” (Idam) is Gintly experienced by ‘T (Aham) as a part of the One Self; the emphasis is, however, on the “I’ side of experience. The “This” (Idam) or the universe at this stage is like a hazy idea of the picture that an artist has at the initial stage of his creation. Rajānaka Ananda in his Vivarana on arriva Tattoo-andsha very rightly says:

___ “तत्र प्रोन्मीलितमात्रचित्रकल्पतया इदमास्य अस्फुटत्वात इच्छाप्राधान्यम्” (p. 3) FIn that stage, the ‘This’ side of the Experience is hazy like a picture of an artist which is about to be port rayed and hence which is still in an ideal state (i.e., in the state of an idea). Hence in this state it is Will that is predomi nant”. That is why Kyemaraja says in his ‘Pratyabhiji hrdayam

__ “सदाशिवतत्त्वेऽहन्ताच्छादितास्फुटेदसाममं विश्वम्”

ie the Universe in Sadasiva tattoo is aspuud or hazy duminit ed by a clear consciousness of ‘I’. Sada-Siva alla is the first manifestation (abhāsa). For ab Mrd or manifestation, there must be a perceive or knower and perceived or known i.c. a subj ct and an object. In this universal condition, both are bound to be Consciousness, for there is nothing clse than Consci ousness. Consciousness in this aspect becomes perceptible to Itself; hence a subject and an object.

. 4. Iivara or Aifarya Talba

The next stage of the Divine experience is that where Idam- the “This’ side of the total experience becomes a little more defined (sphuta). This is known as Ifrara Tattua. It is wiwera or distinct blossoming of the Universe. At this stage, jana or knowledge is predominant. There is a clear idea of what is to be created. Rājānaka Ananda says in his Vivarana.

“अत्र वेद्यजातस्य स्फुटावभासनात् ज्ञानशक्त्युकः”

As at this stage, the objective side of Experience the “This’ or the Universe is clearly defined, therefore jiano-dakti is predominant. Just as an artist has at first a hazy idea of the picture he has to produce, but later * clearer image of the picture begins to emerge in his view, even so at the Sadā Siva stage, the Universe is just a hazy idea, but at the Isvara stage, it becomes clearer. The experience of Sada-Siva is “I am this”. The experience of Isvara is: “This am I.”

Saduidy or Suddhavidyd Talla In the Sadpidya talla, the ‘I’ and th: This’ side of Experience are equally balanced like the two pans of an evenly held balance (samĀdhrta tula-puta nyäycna). At this stage, Kriya Sakti is predominant. The ‘I’ and ‘This are recongnis ed in this state with such equal clarity that while both ‘I’ and “This’ are still identified, they can be clearly distingui shed in thought. The experience of this stage may be called diversity-in-unity –(bhedābheda-vimaršanatmaka) i. e. while the This is clearly distinguished from ‘I’, it is still felt to be a part of the ‘T’ or Self. ‘Both ‘T’ and ‘This’ refer to the same thing (i.e. they have samānādhikarana).

In Siw latte, there is the I-experience (Aham vimarśi); in Sadasiva, there is I–This experience (Aham-idam Vimarfa); in Isvara tattva, there is This-I experience (Idamaham Vimarta). In each of these experiences, the emphasis is on the first term. In Suddha Vidyā tattva, there is equal emphasis on both. (Aham Aham-Idam Idam; I am I–This is This). Since this experience is intermediate between the para or the higher and gard-the lower in which there is sense of difference, it is called parapara dafi.

It is called Sad-vidyd or Suddha Vidy, because at this stage the true relation of things is experienced.

Upto this stage, all experience is ideal i.e. in the form of an idea. Hence it is called the perfect or “pure order” (Suddhādhvan) i.e. a manifestation in which the origa or real nature of the Divine is not yet veiled.

II. The

tatives of the limited Individual Experience

——II May and the five Kacukas. At this stage, Maw talia begins its play. From this stage onward there is Afuddhādhyan or the order in which the real nature of the Divine is concealed. All this happens because of Maya, and her Kaicukas, Maya is derived from the root ‘ma’, to measure out. That which makes experience measurable i.e. limited and severs “This’ from ‘I’ and ‘I’ from

This” and excludes things from one another is Māyā. Upto Sadvidya, the experience was Universal; the ‘This meant all-this’—the total universe. Under the operation of Maya,

this’ means merely this different from every thing else. From now on starts Santoca or limitation. Máy draws a veil (ävarana) on the Self owing to which he forgets his real nature, and thus Mayã generates a sense of difference.”

The products of Māra are the five kartculas or cove rings. We may notice them briefly :

Kala. This reduces the Sarva-Karlstva (universal authorship) of the Universal Consciousness and brings about limitation in respect of authorship or efficacy.

Vidyd. This reduces the omniscience (sarvajilatva) of the Universal Consciousness and brings about limitation in respect of knowledge.

Raga. This reduces the all-satisfaction (pārņatva) of the Universal and brings about desire for this or that.

Kāls. This reduces the eternity (nityatva) of the Universal and brings about limitation in respect of time i.c. division of past, present, and future.

‘मापाविभेदबुद्धिनिजांशजातेषु निखिलजीवेषु’

Sat-trimblat - tnitva– Sandoh - Verse 5. p. +

Niyati. This reduces the freedom and pervasiveness (Svatantrata and vyäpakatva) of the Universal, and brings about limitation in respect of cause and space.

III

The Tattoas of the Limited’ Individual

Subject Object

Purusa

Siva thus subjecting Himself to Māyā and putting on the five Kancukas or cloaks which limit His universal know ledge and power becomes Puruşa or the individual subject. Purusa does not merely mean the human person, but every sentient being that is thus limited.

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

पूर्णत्वाभावेन परमिनर वादाण त्वम

PRAKRTI While Puruşa is the subjective manifestation of the “I am this’ experience of Sadvidyā, Prakti is the objective mani festation. According to Trika, Prakti is the objective effect uf Kala HIFIE TE TE TIG H II Tantral, Ahn,

Prakrti is the barest objectivity in contrast with Puruga who is Vedaka or Subject . Praksti exists in a state of equili brium of her gums.

There is a difference between the Sankhya conception of Praksti and that of Trika. Sankhya believes that Prakriti is one and universal for all the Purusas. Trika believes that cach Puruşa has a different Praksti. Prakrti is the root or matrix of objectivity.

Prakrti has three gume-threads or constituents.viz, Sattva, Rajas and Tamas (producing respectively sukh, duhkha, and moha). Prakrti is the Santa Sakti of Siva and the gun Sattva, Rajas, and Tamas are the gross forms of His Saktis of Jäāna, Iccha, and Kriyā respectively.

Puruşa is the Experient (bhokta) and Prakti is the experienced (bhogyā).

IV.

The Tattoas of Mental Operation

14-16–Buddhi, Ahankara, and Mamr.

Prakrti differentiates into antahkarana (the psychic apparatus), indriyas (senses) and bhftas matter).

We shall first take up antahkarapa. It means literally the inner instrument i.e. the psychic apparatus of the individual. It consists of the tattoos by means of which there is mental operation, viz., Buddhi, Ahankara, and Manas.

Buddhi is the first tattou of Prakriti. It is the ascertaining intelligence (Opeedyd urika) The objects that are reflected in Buddhi are of two kinds : (a) external e.g., a jar, the reflection of which is reocived through the eye ctc. (b) internal -the images built out of the Sarlstras (the impressions lest behind on the mind).
Ahikard. This is the product of Buddhi. It is the I-consciousness and the power of self-appropriation.
Manas. It is the product of Ahamkāra. It co operates with the senses in building up perceptions, and it builds up images and concepts.

V. The Tallows of Sensible Experience 1. The five powers of senso-perception-Jnänendri yas or Buddhindrayas. They are the products of Ahamkāra, The five powers are those of

(i) smelling (ghranendriya) (ii) tasting (rasanendriya) (ii) seeing (cakşurindriya) (iv) feeling by touch (spartanendriya)

(v) hearing (Sravanendriya)

The five karmendriyas or powers of action. These are also products of Ahamkāra. These are the powers of

(i) speaking (vagindriya) (ii) handling (hastendriya) (ii) locomotion (pädendriya) (iv) excreting (Payvindriya)

(v) sexual action and restfulness (upasthendriya)

The indriyar are not sense-organs but powers which operate through the sense-organs.

The five taxmatras or primary elements of percep tion. These are also products of Ahankāra. Literally Farmālra means that only’. These are the general elements of the particulars of sense-perception. They are :

(6) Sound-as-such (Sabda-tanmitra) (ii) Feel-as-Such (Sparsa-tanmätra) (iii) Colour-as-Such (Rūpa-tanmātra) (iv) Flavour-as-Such (Rasa-tanmātra) (v) Odour-as-such (Gandha-tanmatra)

VIII The Tallas o Materiality

32-36 The Fire Bhalar. The five gross elements or the pañca Mahabhatos are the products of the five tanmatras.

() Akasa is produced from Sabda-tanmatra. (ii) Vāyu is produced from Sparsa-tanmätra. (iii) Agni or Teja,

Rūpa-tanmatra, (iv) Apa

Rasa-tanmnātra (v) Prithivi

Gandha-tanmatra. All manifestation is known as abhisa-emanation of the Universal Consciousness. Every abhāsa is real at its own level. The abhäsa or appearance in a dream is quite real for the dream-consciousness.

The übhāsas may be divided into (1) - sentient (jiva) and insentient (jada).

The underlying consciousness to which cverything is an abhäsa remains unchanged. The abhāsas appear and disappear, but the underlying Consciousness remains unchanged, ever-lasting, and Self-existent.

The Individual Self or jina The individual according to this system is not simply a psycho-physical being but something more. His physical aspect consists of the five mahabh atas or gross elements highly organised. This is known as his Sthūla-Sarira. He has also the psychic apparatus known as anlataraña (the inner instrument) consisting of widnias, buddhi, and altāra.

Manas, buddhi and chantara together with the five tarmatras form a group of eight which is known as purvastaka.

This is the silma-farira in which the soul leaves the body at the time of death.

There also works in him präna fake. This is the divine Sakti working both in the universe and the individual. It is by this prama fakti that cverything is sustained and maintained.

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

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

Though intrinsically the Self of man is Siva, he becomes an any or a limited individual because of 440 mala.

Bondage The bondage of the individual is due to innate ignorance which is known as ima pala. It is the primary limiting condition which reduces the universal consciousness to an ANN Or a limited aspect. It comes about by the limitation of the Iccha Sakti of the Supreme. It is owing to this that the jina considers himself a separate entity, cut off from the universal strelm of consciousness. It is consciousness of self-limitation.

Coming in association with the categories of the afuddha adhd or the order of extrinsic manifestation, he becomes further limited by myöva mala and kärmd-pala. Mayiya mala is the limiting condition bought about by majd. It is bhimedya-brath–that which brings about the consciousness of diflerence owing to the differing limiting adjuncts of the body etc. This comes about by the limitation of the jina fakti of the Supreme.

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

Liberation Liberation according to this system means the re-cog nition (pratyabhijñā) of one’s true nature which means in other words the attainment of aktrina cham - simaréa-the original, innate, pure 1-consciousness. The following verse of Utpala-deva gives an idea of pure I-Consciousness.

“अहं प्रत्यवमर्शो यो विमर्शात्मापि वाग्वपुः ।

नासौ विकल्पः, स हाक्तो दयापेक्षी विनिश्रयः ।। (Išvara-pratyabhijña: JKanādhikara, VI Ahnika, Ist Verse)

The pure I-consciousness is not of the nature of bikalpa, for vitalba requires a second i.e. all vitalpa is relational. The normal, psychological I-Consciousness is relational i.c., the Self-Consciousness is in contrast with the not-Self. The pure I-consciousness is not of this relational type. It is immediate dumreness. When one has this consciousness, one knows one’s real nature. This is what is meant by liberation. As Abhinavagupta puts it (in Tantraloka I. p. 192).

मोक्षो हि नाम नेवान्यः स्वरूपप्रपनं हि बत् । Moksa (Liberation) is nothing else but the awareness of one’s true nature.

By this real Iconsciousness, one attains Cidananda the blis of the cit or Universal Consciousness. The silla on the individual mind is now transformed into Cit or Universal consciousness. The attainment of this pure I conscious ness is also the attainment of Siva-Consciousness in which the entire universe appears as I or Siva.

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

This liberation cannot be achieved by mere logic-chopping or intellectual pyrotechnics. It comes by Sakti-

pa (the descent of Divine Sakti) or anugraha i.e. Divine grace.

Sakti - pats Anugraha Those who, owing to the samhskäras of previous birth, are very advanced souls receive there or intense fakrimta. They are liberated without much Sadhani or preris.

Those who are less qualified receive madhyama (akti pala. This induces them to seek a gure or spiritual preceptor, to get initiation and practise yoga. In due course, they get liberation.

Those who are still less qualified receive manda (moderate) dakupala This creates in them genuine eager ness for spiritual knowledge and meditation. They will also get liberation in course of time.

Upya But grace is not the outcome of caprice. It has to be carned by moral and spiritual discipline. The means of

carning grace have been divided under three broad heads, viz., Sambhavopiya, Saktopiya, and Anavopāya. These upyas are recommended to get rid of the malas so that one may become fit for receiving grace.

Anovopiya is the means whereby the individual utilizes his own karanas or instruments as means for his transformation for Self-realization. It includes disciplines concerning the regulation of prana, rituals, concentration on one’s chosen deity etc. Ultimately, it brings about Self-realization by the unfolding of modhya-dhame or dupunt. It is also known as kriyopaya, because Kriya-such as repetition of a mantra and the practice of rituals etc.-plays an important part in it. This is also known as bedopad, because this discipline starts with a sense of bhede or difference.

Sattopaya is concerned with those psychological practices that transform the inner forces, and bring about in the indivi dual sandla or immersion of the individual consciousness in the divine. In this mostly wiatra Sakti comes into play by which the individual acquires pratibha jana or true know ledge; gradually his feeling of duality gets less and less and his consciousness merges in paru-sarrd. In this discipline one has to meditate something like this “I am Siva”, “The whole universe is only an expansion of my true Self”.

In mpya, the senses, präna, and manas are presed into service; in fattopaya, it is was only that functions actively. It is also known as jānopaya, because mental activities play an important role in it. It is also known as bhedabhed-spa, because it is based both on difference and identity. By this, the kundalini rises up from miladhara without much effort for the control of pram, and brings about Self-realization.

Sambhavopaya is meant for advanced aspirants who by meditating on Sita taitoa attain to His consciousness. This is the path of “constant awareness. One starts with the analysis of panca-krtza, ddhand of vikalpa-sapa, and the practice of the consciousness, that the universe is only re flection of it, but later even these have to be given up. This leads easily to pure I-consciousness. …Ksemaraja’ says that by the development of the madhya or ceptre, one attains ciddsanda or bliss of the Supreme con

sciousness. This madhya is to be conceived separately from the point of view of the above three wayas. From the point of view of the anapopaya-madhya’ is the f

dr between the idd and pingala that has to be unfolded. From the point of view of faktobaya, madhya’ is the pard-sapid that has to be reached. From the point of view of Sambhapopaya, it is aktrima alam or the pure I-consciousness that is the radhya or centre of everything. It is the madhya that has to be attained by one of the above means.

For the unfoldment of madhya, ksemarāja recommends pikalpa-ksaya, fakti-sarikoca, fakti - vikasa, dha-scheda, and the practice of ddyanta-tori. (for details, see Sūtra 18).

Of these, vikalpa-kraya is sambhapopaya, fakti- sartoca and vitara are faktopdya, and päka-ccheda and adyanita-koti mibhalam are anapopdyc.

Pratyabhijña lays the greatest stress on the meditation on parca-krty and the practice of pikalpa-kay. It maintains that the five-fold act of Siva, viz., sli, sthiti, saritura, pilaya and anugraha is going on constantly even in the individual. The aspirant should constantly dwell on the esoteric meaning of this five.-fold act in order to rise to higher consciousness. The mental perception of the individual with reference to a particular place and time is the sreti in him, the retention and enjoyment of what he perceives is the stiti or preserva tion. At the time of the delight of Iconsciousness, it is absorbed in consciousness. This is sarithara. When even after its being withdrawn, its impression is about to rise into consciousness again, it corresponds to vilayd. When it is completely absorbed into Cit or true Self by the process of hatha-pāka, it is daugraha. (Sutra 11 may be consulted for details).

This practice qualifies the aspirant for pure cidānanda. Another method is vitalpa-kraya. The mind is the happy hunting–ground of all kinds of ideas that rise one after another like waves upon the sea. We get involved in these ideas and are unable to get behind them to the placidity of the under lying consciousness. The practice of citalpa-kşaya is reco mmended for getting rid of kpobha or mental agitation, and recapturing the underlying consciousness, on the surface of which the vitaipas have their play. This cannot be done byforce, for that creates resistance. This can be achieved only by clert parsivity, by relaxing the citta or mind, by not think ing of anything in particular, and yet not losing awareness.

By these practices, one acquires samduda or immersion into the divine consciousness. In order that this samdesa may be full, perfect and an enduring experience, one has to practise Kramid-murd. (for details of Krama-mudrā, see Sutra 19). By Krama-mudra, the experience of identi fication of the individual consciousness with the universal Consciousness has to be carried out into the experience of the outer world. This system does not believe that sdmanda to be complete which lasts only so long as samadhi (contemple tion) lasts, and disappears after one rises from that state. It believes that that is perfect samāvesa in which even after getting up from the contemplative state, it continues, and the world no longer appears as merc’earth, carthy’,but as ‘apparc lled in celestial light”, as an expression, and play of the Uni versal Consciousness, and the aspirant feels himself also as nothing but that consciousness. Then the world is no longer something to be shunned,but an eternal delight (jagadananda). Then does one truly acquire aktrima aham-pimarša-purcI — consciousness in which the world does not stand over against the I in opposition but is the expression of that I itself.

This is the conception of loan-mutti in this system. The world–process starts from the pure I-consciousness of Siva. At the level of man that I–consciousness gets indentified with its physical and psychic coverings, and the world stands over against it as something different foto caro. The task of man is to re-capture that pure I-consciousness in which it and the universe are one.

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

The normal individual is known as sakalı. He has all the three malas-karma, mayixa and anapa. After many re births during which he is the plaything of Nature-both physi cal and psychic, he is seized with psychic fever and tries to know the witnice and the polither of this life. This is the first expression of the dricgraha of Siva.

If he is not very cautious and indulges in lower kinds of yoga, he may become a pralayakala. He is free from Karma mola, and has only maria and dada mala, but he has neither jäma nor kriji. This is not a desirable state. At the time of pralaya or withdrawal of the universe, cvery Sakala becomes a pralayakala.

Vijñānākala is an experient of a higher stage. He has risen above ayd but is still below Suddha Vidya. He is free from the tarm and mayiya mala but has still anasa mala. He has jaria and iccha, but no kriya.

Above the Vijnānākala are the experients in successive ascent known as Mantra, Mantesvara, Mantra Mahesvara and Siva Pramāta. These are free from all the three malas, but they have varying experience of unity-consciousness. (for details, the chart in Note No. 38 may be seen).

It is only to the Sisa-pramal that every thing appears as Siva.

Pure I-consciousness is the fons d origo of the entire world process.

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

स्वतंत्रः स्वच्छात्मा फुरति सततं चेतसि शिवः पराधाक्तिपचेयं करणसरणिप्रान्तमुदिता । तदा भोगकारमा स्फुरति च समस्तं जगदिदम्

न जाने कुत्राचं वानिरनुपतेत् सा तिरिति ।। (quoted by Mahe varānanda in Maharthamanjari p. 25).

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

–

ANALYSIS OF CONTENTS

Sūtra 1-TW absolute Citi (Consciousness) out of its own freer will is the cause of the siddhi of the w orse

Universe in this context means everything from Sadasiva down to the carth.

Siddhi micans bringing into manifestation, maintenance, and withdrawal.

The absolute consciousness alone is the power that brings about manifestation. Māyā, Praksti is not the cause of manifestation. Inasmuchas it (Citi) is the source of both subject, object, and pramāna (means of proof), no means of proof can prove it (i. c. its own source).

Siddhi may be taken in another sense also. It may mean bhoga (experience) and moksa (liberation). Of these also the absolute freedom of the ultimate divine consciousness is the cause.

The word ‘hetu” in the sätra means not only cause in which sense it has been already interpreted above. It also means ‘means’. So it is also the means of the individual’s ascension to the highest consciousness where he becomes indentified with the divine consciousness.

Citi has been used in the singular to show that it is un limited by space, time etc. It has been called batantra (of free will) in order to show that it by itself is powerful to bring about the universe without the aid of Māyā etc.

Citi is, therclore, the cause of manifestation, the means of rising to Siva, and also the highest end. This Sätra strikes the key-note of the entire book.

Sätra 2-Dy the poet of her own free will does she (Cit) urfold the wrives upon her own scredit.

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

Sutra 3:-This (i.e. the universe) is manifold because of the differentiation of reciprocally adapted objects and subjects.

The universe appears to be different and manifold because of the differentiation of experients and the objects experienced. These may be summarised thus :

At the level of Sada-Sina tattoa, the I-conscious ness is more prominent; the experience of the universe is just in an incipient stage. The individual experient who rise to such a level of consciousness is known as Mantra-mahe Svåra and is directed by Sadā diva. He has realized Sadalina Laita and his experience is of the form “I am this”. The consciousness of this the universe) is not fully marked out from the I’ at this level.
At the level of Itara-taitoa, the consciousness of both ‘I’ and ’this is equally distinct. The individual experient who rises to this level is known as Mantreśvara. The universe is clearly distinct at this stage, but it is identified with the Self. Mantrešvara is directed by IŠvåra.
At the level of Vidyā-tattva, the universe appears as different from ‘I’. There is an experience of diversity. though it is diversity-in-unity. The individual experients of this stage are known as Mantras. They are directed by Ananta-bhattaraka. They have an experience of diversity all round, of the universe as being distinct from the Self (though it may still belong to the Self).
The stage of the experient below Suddha vidya, but above May is that of Vijaandkala. His field of experience consists of sakalas and pralayākalas. He feels a sense of identity with them.

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

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

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

. Sutra 4: He haping contraction of consciousness of Hür Hafure, though (guite) conscious (all the while) (appears) or the uniuse in a contracted form.

It is sivá or at that by assuming contraction becomes both the universe and the experients of the universe.

Knowledge of this constitutes liberation.

Sutra 5:–it (Mirsal consciousness) itself descending from the stage of Crana becomes citta (individual consciousness) incwchas it becomes contracted by the object of consciousness.

The universal consciousness itself becomes the individual consciousness by limitation.

The universal consciousness in the process of limitation has either (1) the predominance of cit or (2) the predomi nance of limitation.

In the former case, there is the stage of Vjānākala when prakala is predominant, or Suddha-vidya-pramātā, when both prakasa and vimarša are predominant, or Ita, Sadasiva, Anitrita-Siva. In the latter case, there is the stage of Sünya-pramātā etc.

The universal consciousness itself by assuming limitation becomes individual consciousness. Jaana, Kriya and Māyā of the universal consciousness become saldod, rajas and lawas in the case of the individual.

Sūtra 6 : The mw-frånáld consists of it (i.c. cilta) The maya-pranātā also is only Citta.

Sätra 7 :–And though) At is one, he becomes of two-fold form, three-fold, four-fold and of the nature of severt pomlads.

The air is Siva Himself. Consciousness cannot be sundered by space and time, and jada or the merely inert can be only an object of experience, not a subject of expe

rience.

Since by limitation it assumes the state of the experient and the object experienced, it is also of two forms. It also becomes three fold as it is covered with the mala pertaining to rw, maya, and karm. It is also four fold, because it assumes the nature of (1) fand, (2) prama, (3) buryataka, and (4) the gross body. The seven pentads i.e. the thiry five minds below Siva down to the earth is also its nature. He also becomes seven-fold experients and of the nature of five-fold coverings.

Sätra 8-The positions of the wrious systems of philosophy are only various roles of that conscious or Se).

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

The Carvakas, for instance, maintain that the Self is indentical with the body characterised by consciousness.
The followers of Nyāya practically consider Buddhi to be the Self in the worldly condition. After liberation, they consider Self as identical with the void.
The Mimärsakas also practically consider Buddhi to be the Self inasmuchas they believe the I-consciousness to be the Self.
The Buddhists also consider only the functions of Buddhi as the Self.
Some Vedantins regard Prāņa as the Self.
Some of the Vedantins and the Madhyamikas regard “non-being as the fundamental principle.
The followers of Pañcarātra believe Vasudeva to be the highest cause.
The followers of Sankhya practically accept the position of the Vijānākalas.
Some Vedantins accept Isvara as the highest prin ciple.
The Grammarians consider pasyanti or sadāfiva to be the highest reality.
The Tantrikas consider the Atman as transcending the universe to be the highest principle.
The Kaulas consider the univene as the Atman principle.
The followers of Trika philosophy maintain that the Atman is both immanent and transcendent.

The Sutra may be interpreted in another way, viz., the experience of external things as colour etc., and internal experience as pleasure etc. become a means of the manifcs tation of the essential nature of Siva or the highest reality.

Sutra-9–IX contrequartce of its limitation of Sakti, Reality which is all conciousness becomes the mala-Conered fawsarin.

the malacoeered the free The Will-power being limited, there arises the draws

wala, the mala pertaining to the jioa by which he considers himself to be imperfect.

Omniscience being limited, there arises knowledge of a few things only. Thus there comes to be máyiya mala, which consists in the apprehension of all objects as different.

Omnipotence being limited, the jiva acquires kärm mala.

Thus due to limitation, Saru- karijatoa (omnipotence) becomes Kală (limited agency) carpajilata (Omniscience) becomes widya (limitation in respect of knowledge), pūrmi (all fulfilment) becomes riga (limitation in respect of desire), Hitata (cternity) becomes Kala (limitation in respect of time), yapabata (omnipresence) becomes niyati (limitation in respect of space and cause). Jiva (the individual soul) is this limited self. When his Sakti is unfolded, he becomes Siva Himself.

Sutra-10-Ex in this condition of empiriza! sely), he (the individual sou!) does the fiog krovar lite Him (ie. like Siva).

Just as Siva docs the five-fold act in mundanc manifesta tion as an unfoldment of His real nature, so does He do it in the limited condition of a jina

The appearance of objects in a definite space and time is tantamount to srstatā (emanation), their appearance in another space and time and thus their disappearance to the individual soul constitutes safthartt (withdrawal); conti nuity of the appearance of the objects consititutes sthäpakatā (maintenance) . Because of the appearance of difference, there is wilaya (conccalment).

When the object is indentical with the light of conscious ness, it is divgraha (grace).

Sutra 11–He also does the five-fold act of marifeting, reli shers, thinking owl, pundation of the wd and dissolution. This is so from the esoteric stand-point of the Yogin.

Whatever is perceived is abhāsana or . The per ception is relished for sometime. This is rakti or wtiti. It is withdrawn at the time of knowledge. This is samhära.

If the object of experience generates impressions of doubt etc., it becomes in germ the cause of transmigratory existence. This is bijdrastlaban or wilaya.

If the object of experience is identified with conscious ness, it is the state of pilaparla or anugraha.

Sutra–12—To be a santdrin man being deluded by one’s own pozuers because of the ignorance of that … authorship of the five-fold act.)

In the absence of the knowledge of the five-fold act, one becomes deluded by one’s own powers, and thus transmi grates ever and anon.

While talking of all, we would do well to realize that the highest Vāk akti has the knowledge of the perfect ‘I’. She is the great mantra inclusive of the letters a’ to ‘ka’, and revealing the empirical experient. At this stage, she conceals the pure distinctionless consciousness and throws up ever new forms different from one another.

The empirical experient deluded by the various powers considers the body, prlina etc. as the Self. Brāhmi and other faktis bring about emanation and maintenance of difference and withdrawal of identity in the empirical subject pašudada).

At the stage of Pati’, they do the reverse i.e. bring about the emanation and maintenance of identity, and with drawal of difference. Gradually they bring about the state of “aikalda’. This is known as pure Vikalpa power.

The above technique of etablishing unity-consciousness is known as Sambhavopāyah”.

Now follow Sakopaya or Sakla technique of unity Consciousness.

Cic-fatti in this context is known as Vāmestari. Her sub-species are thecari, gocari, di cari, And bhucari. These bring about objectification of the universal consciousness. By heart fakti, the universal consciousness becomes an indi vidual subject; by gocari fakt, he becomes endowed with an inner psychic apparatus; by dikoari fatti, he is endowed with outer senses, by bhacari, he is confined to external objects. By yogic practice, Alucari brings about consciousness of perfect agency; gocari brings about consciousness of non difference, dikcarl brings about a sense of non-difference in perception, blacari brings about a consciousness of all objects as parts of one Self.

There is a third technique known as ānapopayah. When

the cifwarya laki of the Lord conceals her real nature in the case of the individual and deludes him by prāna etc.. by the various states of waking, dreaming etc, and by the body both gross and subtle, he becomes a varir. When in the yogic process, she unfolds the wana fakti, and the bana fakti, the individual comes to acquire the experience of turya and motita states, and becomes liberated while living.

Sdtra-13-Aequiring full knowledge of is (i.c of the fiw-fold act of the Self Citta itself becomws Citi by rising to the status of clana.

When the knowledge of the five-fold act of the Self dawns on the individual, ignorance is removed. The Citta (individual consciousness) is no longer deluded by its own limiting powers; it re-captures its original freedom, and by acquiring a knowledge of its real naturc, rises to the status of cit (i. e. universal consciousness).

Sdtra-14The fire of Cin an when it descends to the (lower) stage, though covered by maya) partly burn the full of the known i. d. the objects).

If it is non-differentiating consciousness intrinsically, why is it that it is characterized by a sense of difference at the level of the individual ?

The answer is that cven at the level of the individual, Cid does not completely lose its nature of non-differentiation, for all the multifarious objects as known are assimilatd to Citi itself i.e. in the knowledge-situation, the objects become a part and parcel of Cil. As fire reduces to itself every thing thrown into it, even so, Ciri assimilates to itself all the objects of knowledge. Only owing to its being covered by Máyd, citi does not reduce objects of knowledge to itself completely, for owing to the previous impressions (sanskaras), these objects appear again.

Sero 15—In the re-affertion of its inherent) power, it makes the main is owux.

Bala or power means the emergence of the real nature of Gili. Then Cili manifests the whole universe as identical with itself. This is no the temporary play of Citi, it is rather its permanent nature. It is always inclusive, for without this

inclusive nature of Citi even body and other objects would not be known. Therefore, the practice recommended for acquiring the power of Citi is meant only for the removal of the false identification of oneself with the body etc.

Saira-16-When the bliss of Cit is altained, there is the lasting acquisition of that state ist which Cit is our only Self, and ist thick all things that appear are identical with Cit. Es the body etc. that is experienced appears a identical with Cir.

The steady experience of identity with Cit means jivan MUKA (liberation even in this physical body). This comes about by the dissolution of ignorance on the recognition of one’s true nature.

Sutra–17– By the devlopment of the centre is acquisition of the bliss of the spirit.

By the development of the centre can the bliss of the spirit be obtained. It is called the centre, because it is the support or ground of every thing in the world. In the indi vidual, it is symbolized by the central di i.e. fund. When the central consciousness in man develops or when the SESMT riddi develops, then is there the bliss of the univenal consciousness.

Sūtra-18—Herein (ie. for the dewlopment of the Centre) the warf are :

Dissolution of vitalpa; fankoca-pikäsa of Satri; cutting of the odhas; the practice of the comuxtemplation of the Koti (point) of the beginning and the end.

The first method is vitalpalaya. One should concen trate on the heart, should not allow any vikalpa to arise, and thus by reducing the mind to an avitalpa condition, and holding the Self as the real experient in the focus of conscious ness, one would develop the madhya or consciousness of central reality and would enter the furya and furyadila condition. This is the main method of Pratyabhijña for madhya-bikasa.

The other methods do not belong to Pratyabhijna but are recommended for their utility. Santaca and pildsa of fatti. Sartoca of fakti means withdrawing of consciousnes that rushes out through the gates of the senses, and turningit inwardly towards the Self. Vikana of fakti means holding -the consciousness steadily within, while the senses are allowed to perceive their objects. Another way of acquiring sanlibaca and pikira of fakii is the practice of prasara and bifranti in the stage of Ardhara kundalini Emergence from samdhi while retaining its experience is prasara or vitāra, and merging back into samadhi and resting in that condition is piranti or Farukoca.

A third method is adha-cheda i. c. cessation of prima and apara by repeating inwardly the letters ‘ka’, ‘ha’ etc. with out the vowels, and tracing the mantras back to their source where they are unuttered.

A fourth method is adyanta-koti-ribhalana i.e. the practice of fixing the mind at the time of the arising of prāna and its coming to an end between the adi i.e. the first or heart and the anta i.c, the distance of twelve fingers from the heart.

Sulra-19–In uyutthana which is full of hd arter-effects of ramadhi, there is the attainment of Pamamen samadhi, by dwelling on orr’s identity with Ci! (oral conscious ) Oper and our again.

Even on the occasion of vyutthina, the yogin sees the entire universe dissolve in Cit by the process of milano samddhi. Thus he acquires permanent Sanidhi by Krama mudra.

as a result of entering into the perfect orcions or Self which, is in essence it and dranda (i… consciousness and bits) and of the nature of th great w ra-porover, there accines the altainment of lordship Ober one’s proud of the Cities of conciousness that brings about all mortation and re-absorption of the wriderse. All this is the nature

of Siva.

When one masters kramtdmudra etc., one enters into the real, perfect I-consciousness or Self, and acquires mastery or lordship over the group of consciousness-deities that bring about emanation and absorption of the universe. The per fect I-consciousness is full of light and bliss. No longer is the individual deluded into considering his body, gross or subtle, prāņa or senses as the ‘I’., he now considers the divine light whithin as the real ‘I’. This real ‘I’ is the sampit, sadativa

31 and Mahevara. This I-consciousness means the resting of all objective experience within the Self. It is also called Sodtartrya or sovereignty of Will, the primary agency of every thing and lordship. This consciousness of pure ‘I’ is the forts a origo of all the mantras, and therefore it is of great power. It is the universal C# itself. By acquiring this consciousness, one becomes the master of these faktis that bring about the emanation and absorption of the universe.

ओं नमो मङ्गमूर्तये।

अय प्रत्यभिज्ञाहृदयम्। नमः शिवाय सततं पञ्चकृत्यविधायिने । चिदानन्दघनस्वात्मपरमार्थावभासिने ॥१॥ शांकरोपनिषत्सारप्रत्यभिज्ञामहोदधे : । क्षेमेणोध्रियते सारः संसारविषशान्तये ।। २ ।।

Om-Adoration to one who is the very embodiment

of bliss and auspiciousness

NOW (commences)

THE PRATYABHIJNAHRADAYA

[The secret of Recognition]

Adoration to Siva who eternally brings about the five processes, who makes manifest the Highest Reality which is at the same time the Highest Value viz., His Self” (which is also the Real Self of each individual) that is a mass of consciousness and bliss”.

Out of the great occan (of the doctrine) of Recognition which is the quintessence of the secret doctrine concerning Sarkara” is brought out the cream (1.e. the essential part) by Kşemaraja to nullify the poison of samsära.10

मस्पनिहाएदयम्

इह ये सुकुमारमतयोऽकृततीक्ष्णतर्कशास्त्रपरिश्रमाः शक्ति पातोन्मिषित-पारमेश्वरसमावेशाभिलाषिणः कतिचित् भक्तिभाजः तेषाम् ईश्वरप्रत्यभिज्ञोपदेशतत्त्वं मनाक् उन्मील्पते

तत्र स्वात्मदेवताया एव सर्वत्र कारणत्वं सुखोपायप्राप्यत्वं महाफलत्वं च अभिव्यक्तुमाह

चितिः स्वतन्त्रा विश्वसिद्धिहेतुः ॥१॥ ‘विश्वस्य’-सदाशिबावेः भूम्पन्तस्य ‘सिद्धौ’-निष्पत्ती, प्रका शने, स्थित्वात्मनि, परप्रमात विश्रान्त्यात्मनि च संहारे, पराशक्ति

In this world, there are some devoted people, who are undeveloped in reflection and have not taken pains in studying difficult works like Logic and Dialectics, but who neverthe less aspire after Samīball with the highest Lord which blossoms forth with the deacent of Sakti. For their sake, the truth of the teachings of Isvara-pratyabhijñā” is being explained briefly.

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

Sutrali 1. The absolutek Cirit of its own free will is the cause of the Siddhi of the universe.

Comietary

of the universe or Vifoa-means from Sadāsiva17 etc. down to the earth. (In the matter of) Siddhi means ‘in effectuation’ i.e., in bringing about srsti or manifestation, sthiti or continued existence, and samhara or resting in the

#This is a great and well-reasoned out work on Pratyabhijak by Utpali

clirya who flourished in the gih Century A.D. Prof. Lcidecker translates cven Ifvara-pratyabhijn. He is unable to see that what Ksemaraja men to say is that he is giving summary of the teachings of Isvara pratyabhiji.

प्रत्यभिज्ञाहृदयम् रूपा ‘चितिः’ भगवती ‘स्वतन्त्रा’-अनुत्तरविमर्शमयी शिवभट्टा रकाभिन्ना हेतुः’-कारणम् । अस्यां हि प्रसरन्त्यां जगत् उन्मिपति व्यवतिष्ठते च, निवृत्तप्रसरायां च निमिषति -इति स्वानुभव एव अत्र साक्षी । अन्यस्य तु मायाप्रकृत्यादेः चित्प्रकाशभिन्नस्य अप्रकाश मानत्वेन असत्त्वात् न क्वचिदपि हेतुत्वम् । प्रकाशमानत्वं तु प्रकाशै कात्म्यात् प्रकाशरूपा चितिरेव हेतुः न त्वसौ कश्चित् । अत एव देशकालाकारा एतत्सष्टा एतवनुप्राणिताश्च नैतत्स्वरूपं भेत्तु मलम् । -इति व्यापक-नित्योदित-परिपूर्णरूपा इयम्-इत्यर्थलभ्यमेव एतत् ।

Highest Experientia. (In bringing about all this), the Highest Sakti, 17 viz. the divine consciousness which is absolute and of free will, consists of the highest pimursa, and is non distinct from Sinabhallarata 21 is the ketu or cause. It is only when (Citi), the ultimate consciousness comes into play that the universe comes forth into being (lit, opens its eyelids), and continues as existent, and when it withdraws its move ment, the universe also disappears from view (lit., shuts its eye-lids). One’s own experience would bear witness to this fact (lit, in this matter). The other things, viz., Māyi, Prakrti etc., since they are supposed to be) different from the light of consciousness can never be a cause of anything (lit., anywhere), for not being able to appear (owing to their supposed difference from consciousness) they are ( as good as ) non-existent. But if they appear, they become one with the light (of consciousness). Hence Citi which is that light alone is the cause. Never is the other one (viz., Māyā, Prakrti) any cause. Therefore, space, time, and form which have been brought into being and are vitalized by it (Citi) are not capable of penetrating its rcal nature, because it is all pervading, cternal (lit, ever risen), and completely full (in itself). This is to be understood by the import (of the Sūtra).

Leidecker translates it as “reson” (which is the dicilantry meaning). “This is entirely crtancoul. It is not on which hrings about this world, nor is it absolute and of free will.

प्रात्यमिक्षादवयम् ____ ननु जगदपि चितो भिन्नं नैव किञ्चित्; अभेदे च कर्थ हेवहेतुमद्भावः ? उच्यते । चिदेव भगवती स्वच्छस्वतन्त्ररूपा तत्तदनन्तजगदात्मना स्फुरति,-इत्यतावत्परमार्थोऽयं कार्यका रणभावः । यतश्च इयमेव प्रमात-प्रमाण-प्रमेयमयस्य विश्वस्य सिद्धौ-प्रकाशने हेतुः, ततोऽस्याः स्वतन्त्रापरिच्छिन्नस्वप्रकाशरूपाया : सिद्धौ अभिनवार्थप्रकाशनरूपं न प्रमाणवराकमुपयुक्तम् उपपन्न

वा । तदुक्तं त्रिकसारे

It may be objected. Is not the universe also non-existent(lit, nothing whatsoever), different as it is from it (consciousness). If it be maintained that the universe is non-different (from Cit), how can one establish the relation of cause and its effect (between cil and jagat if they are identicals).

The answer is-It is the divine consciousness alone (cidroa bhagavati )-luminous, absolute and free-willed as it is which flashes forth in the form of numerous worlds. This is what is meant by the causal relation here. It is used in its highest sense: * Since this (i. c. consciousness) alone is the cause of the Siddhi i.c. manifestation of the universe which consists of prawiata (subjects or knowers), pramana24 (know ledge and its means), and prameyas (objects or the known), therefore poor means of proof (pramāna) whose main function is to bring to light new objects, is neither fit nor qualified to prove the (ultimate ) consciousness, (which is ever present) which is absolute, unlimited and self-luminous. This is declared in Trikasära as follows) S

$ i.e. In causal relation, the effect is believed to be different from the

čius. Cris supposed to be the cause of the univers, but if the universe is non-different from the cause, how can it be its effect? (for the effect must be different from the cause) In the highest sease, the causal relation does not mtän succession, but simultancul expression. The flutter of Ci is simultaneous minifesin tion of the universe.

प्रत्यभिक्षाइदनम् ‘स्वपदा स्वशिरश्छायां यद्वल्लवितुमीहते ।

पादोद्देशे शिरो न स्यात्तथैयं बैन्दवी कला ।’ इति ।

यतश्च इयं विश्वस्य सिद्धौ पराजयसामरस्यापावनात्मनि च संहारे हेतुः, तत एव स्वतन्त्रा। प्रत्यभिज्ञातस्वातन्त्र्या सती, भोग मोक्षस्वरूपाणां विश्वसिद्धीनां हेतु: । इति आवृत्त्या व्याख्येयम् ।

अपि च “विश्व’-नील-सुख-देह-प्राणादि ; तस्य या ‘सिद्धिः’ -प्रमाणोपारोहक्रमेण विमर्शमयनमात्रावेशः, सैव हेतुः-परिज्ञाने

Just as (when) one tries to jump over the shadow of one’s head with one’s own foot, the head will never be at the place of one’s foot, so (also) is it with baindal Kala4.

Since it (consciousness) is the curse of the Siddhi of the universe-Siddhi (here) meaning Sanhara which consists in bringing about-Sâmarasya?? or identity with the highest non-dual consciousness), therefore is it called Svatantra ie free-willed. Its free will being recognized, it becomes the cause of the siddhis (i.c. attainment) of the universe, which siddhi is of the nature of bhoga i.e. experience and mokya i.c. liberation (from the bondage of limited experience ). By repetition, the sütra can be interpreted in the above sense also.

[Now the word “hetu’ is taken in the sense of means] Again, vifba or universe means (external objects like) blue (etc.). (internal feeling like) pleasure, (limited experient) body, prāna etc. Its (i.c., of the Visva) siddhi (i.c., fulfilment or establishment) is the ketu or means of the awareness of Citi. This siddl consists in the apela or merging in the Self which is of the nature of vimarda by gradual mounting, beginning with pramidina or knowledgets (and coming to rest in the pramata

–

$ Siddhi also means fruition, attainment, perfection. It is in this sense

that the writer now interprets the word “Siddhi”.

प्रत्यभिक्षादयम् उपायो यस्याः । अनेन च सुखोपायत्वमुक्तम् । यदुक्तं श्रोविज्ञान

भट्टारक

‘ग्राह्यग्राहकसंवित्तिः सामान्या सर्वदेहिनाम् ।

योगिनां तु विशेषोऽयं संबन्धे सावधानता ।।’ इति ।

चितिः’ इति एकवचनं देशकालाधनवच्छिन्नताम् अभिदधत् समस्तभेववादानाम् अवास्तवतां व्यनक्ति । स्वतन्त्र’-शब्दो ब्रह्मवादवलक्षण्यम् आचक्षाणः चितो माहेश्वर्यसारां बूते । ‘विश्व’- इत्यादिपवम् अशेषशक्तित्व, सर्वकारणत्वं, सुखोपायत्वं महाफलं च आह ॥१॥

or knower). By ‘mcans’ is meant here “easy means’. As is uid in the excellent Vijanabhalläraka (Vijñāna-bhairava, Verse 106)

The conciousness of object and subject is common to all the embodied Otice. The Poginu, however, have this distinctiva that they are mindful of this relation” (i.e. the object is always related to the subject; with out consciousness, there is no such thing is an object).

Citi (consciousness) used in the singular (in the sitra) deriotes its fion-limitation by space, time etc., (and thus), shows the unreality of all theories of dualism. The word spalanina (absolute, of free will) (in the sutra) points out the fact that supreme power is of the essence of cit, and thus dis tinguishes it from the doctrine of Brahman (i.c. Sänkara Vedanta, where the Cit is considered to be non-active). The word vira etc. declares that it (Cir)has unlimited power, can bring about every thing, is an easy means (for emancipa tion), and is the great reward (i.e. it is an end in itself).

. Sukhopaya” does not mean “way to happines’ a ‘rof. Leidecker thinks.

সন্মনিস্কায় नन् विश्वस्य यदि चिति: हेतुः, तत् अस्या उपादानाद्यपेक्षायां भेदबावापरित्याग: स्यात्-इत्याशडक्य आह

स्वेच्छया स्वभित्तौ विश्वमुन्मीलयति ॥२॥

‘स्वच्छया’, न तु ब्रह्माविवत् अन्येच्छया, तयब च, न तु उपादानापेक्षया,-एवं हि प्रागुक्तस्वातन्पहान्या चित्त्वमेव न घटेत-‘स्व भित्तो’, न तु अन्यत्र क्वापि, प्राक् निर्णीतं ‘विश्व’ दर्पणे नगरवत् अभिन्नमपि भिन्नमिव ‘उन्मीलयति’ । उन्मीलनं च अब

But here a question arises-If CH is the cause of the universe, it would presuppose material cause etc. (in order to bring about this apprently different universe) and (thus there would be) non-abandonment of dualism. Apprchending this (question), he (the author) says:

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

Svecchayā-i.e. by the power of her own will, not by the will of another as (is maintained by) the Brahman doctrine, and similar (systems). Morcover (the phrase) by the power of her own will’ implies (that she brings about the universe) by her power alone, not by means of any extraneous) material cause etc. In this way (i.e, on the pre supposition of material cause 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. air and free will are inseparable).

Swabhittar means on her own screen (i.c. in herself as the basis), not anywhere else. She unfolds the previously defined universe (i.e. from Sadāsiva down to the earth) like a cityप्रत्यभिशाहदर्यम् स्थितस्यैव प्रकटीकरणम् ।-इत्यनेन जगत: प्रकाशकात्म्येन अवस्था नम् उक्तम् ।। २॥

अथ विश्वस्य स्वरूपं विभागेन प्रतिपादयितुमाह ।

तन्नाना अनुरूपग्राह्यग्राहकभेदात् ॥३॥ ‘तत्’ विश्वं ‘नाना’-अनेकप्रकारम् । कथं ? ‘अनु रूपाणां’ परस्परौचित्यावस्थितीनां ‘ग्राह्याणां ग्राहकाणां च “भवात्’-वचि यात् । तथा च सदाशिवतत्त्वे अहन्ताच्छादित-अस्फुटे दन्तामयं यादशं परापररूपं विश्वं ग्राहां, ताडगेब श्रीसदाशिवभट्टारका

in a mirror, which though non-different from it appears as different. * Usmiana means only making explicit what is already lying (implicit) (in citi). By this is meanat the existence of the universe (in citi) as identical with the light (of citi).

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

Sutra 3. That (i.e. the universe) is manifold because of the differentiation of reciprocally adapted (anurópa) objects (grahya) and subjects (gråhaka). Commentary

Tal (that) means the universe; nāna’ means manifold. Why (manifold)? Because of the differentiation (bheda) between objects and subjects which are anürüpa i.e. in a state of reciprocal adaptation.

[The correspondence or reciprocal adaption of object and subject now follows].

Just as in the Sadā-Siva principle, there is the experience of) the total universe (Visva) as an object (grāhya) of the

प्रत्यमि शाहदयम् विष्ठितो मन्त्र महेश्वराष्पः प्रमातृवर्ग: परमेश्वरेच्छाबकल्पिततथा वस्थानः । ईश्वरतत्त्वे स्फुटे दन्ताहन्तासामानाधिकरण्यात्म यादृक् विश्वं ग्राां, तथाविध एव ईश्वरभट्टारकाधिष्ठितो मन्त्रेश्वरवर्गः । विद्यापदे श्रीमवनन्तभट्टारकाधिष्ठिता बहु शाखाबान्तरभेदभिन्ना यथाभूता मन्त्राः प्रमातारः, तथाभूतमेव भेव कसारं विश्वमपि प्रमेयम् । मायोध्य यावृशा विज्ञानाकला: कर्तृताशून्यशुद्धबोधात्मानः, ताबूगेव तबभेवसारं सकल-प्रलयाकलात्मक-पूर्वावस्थापरिचितम् एषां प्रमेयम् । मायायां शून्यप्रमातणां प्रलयकेवलिना स्वोचित

nature of parā-para i.c. both identical and different, (a stage in which the experience is of the form ‘I im this’) (in which) the experience is dominated (acchädita) by the Consciousness of I (ahantā), and (in which the experience of) this-ness (idanta) is (yet) incipient (asphuta), cven so there is the group of expericnts (pramātārs), called mantramaheraras who are governed by the blessed Lord Sadasiva, 31 and whosc existence in that state is brought about by the will of the highest Lord.

Just as in the Ifwara latte (principle), the entire universe is apprehended (grahya) (in the form, “I am thism) where both the consciousness of I (ahantā) and that of this (idantā) are simultaneously distinct (sphuta), even so (tathāvidha eva) is the consciousness of) the group of indivi dual experients, (known as) mantredoara, governed by venerable Isvara.33

In the stage of Vidyä or Suddha Vidya, just as there are the experients, called Mantras, of different states together with many secondary distinctions, governed by Anantabha ttäraka, even so there is as an object of knowledge (prameya) one universe whose sole essence consists of differentiations

Above Māyā (and below Suddha Vidya) are the ex perients, called Vijnanakalas who are devoid of (the sense of) agency (Kartptă), and who are of the nature of pure awareness (Suddha-bodhātmānah). Corresponding to them is their

मस्यभिज्ञाबंदयम् प्रलीनकल्पं प्रमेयम् । क्षितिपर्यन्तावस्थितानां तु सकलानां सर्वतो भिन्नानां परिमितानां तथाभूतमेव प्रमेयम् । तदुत्तीर्ण शिवभट्टारकस्य प्रकायाकवपुषः प्रकाशकरूपा एव भावाः । श्रीमत्परमशिवस्य पुनः बिश्बोत्तीर्ण-विश्वात्मक-परमानन्दमय-प्रकाशकधनस्य एवंविधमेव शिवादि-धरण्यन्तम् अखिलम् अभेदेनैव स्फुरति ; न तु वस्तुत: अन्यत् किंचित् ग्राह्यं ग्राहक वा; अपि तु श्रीपरमशिवभट्टारक एव इत्थं नानावैचित्र्यसहस्रः स्फुरति ।-इत्यभिहितप्रायम् ॥३॥

यथा च भगवान् विश्वशरीरः, तथा

object of knowledge or field of experience Crameya) which is identical with them (radabludasdram) (consisting of) sałalas and praladkalas known to them (paricita) in their previous states of existence (purvāvastha)as

At the stage of Maya, (arc) the experients of void (Sünya) or pralajakecalins whose field of experience practically consists of pralaya which is quite appropriate to their state. *

(After the pralayatalar) are stationed the sakalas (from Maya) upto the earth who are different from every thing and limited, and whose field of experience is as limited as themselves (tatha bhutam.ST

Sivabhattaraka, however, who transcends all this (mani festation), who is constituted only of prakasa (light) has states or modes which are only of the form of prakása (light).38 Again in blissful Paramasiva (highest Siva) who both trans cends the universe and is the universe, who is highest bliss and consists of a mass of prakása (light i.e. consciousness) Aashes the entire universe from Siva down to the earth in identity (with Parima Siva). Actually in that state), there is neither any other subject (grähaka) nor object (grädya). Rather what is practically meant to be stated (abhihitaprāyam) is this that the highest blissful Siva alone manifests himself in this way in numerous forms of multiplicity.

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

प्रत्यभिशाहदयम् चितिसंकोचात्मा चेतनोऽपि संकुचितविश्वमयः ॥४॥

. श्रीपरमशिवः स्वात्मक्येन स्थितं विश्वं सदाशिवायुचितेन रूपेण अवविभासयियुः पूर्व चिक्याख्यातिमयानाश्रितशिवपर्याय शून्यातिशून्यात्मतया प्रकाशाभेदेन प्रकाशमानतया स्फुरति ; तत:

Sutra 4. The (individual) experient also, in whom cili or consciousness is contracted has the universe (as his body) in a contracted form.

Commary

The magnificent highest Siva desiring to manifest the universe, which lies in Him as identical with Himself, in the form of Sadāfiva and other appropriate forms flashes forth (prakasamânataya sphurati) at first as non-different from the light (of consciousness) (prakasablicden) but not experienc ing the unity of consciousness (in which the universe is identified with consciousness) (cidaikya-akhyatimaya). of which state andfrita-fine is only another name, (anāfrita Siva–paryāya), and being (as yet) more void than the void itself (from the point of view of any objective manifestation)40 Then He unfolds Himself in the totality of manifestations viz., worlds (bua), entities (barba), and their respective ex perients (pramātāras) which are only a solidificd form (āsyanatā-rūpa) of Cit-essence. I

• Prof. Leidecker translates it in the following why : “ha cetona, which

is qualified by the contraction, of du, been formed of the contracted

univerc “This hardly make any sense. 5 Akhyati is that into which for the time being negales or keeps away

from Siva the consciousnes of his full mature (Siva Svrupapohanam). Prof. Leidecker gives a Curious translation of this sentence, Viz “He is their true nature, while ihey distinguish themselves by not having lost the snvour ofcii”. Citas does not incan tbe lavour of cit,” but the esence of citind atynata doo not mean non-distinction, but solidification, I… Concrete manifestation of the subtle cience of cli (cit-rata). Ras is up or juice in this context, and suggests that as liquid juice may be solidified, even p cit may assume concrete manifestation.

प्रत्यभिजाइदयम् चित्रसाश्यानतारूपाशेषतत्वभुवन - भाव - तत्तत्पमात्राद्यात्मतयापि प्रयते । यथा च एवं भगवान विश्वशरीरः, तथा ‘चितिसंकोचात्मा’ संकुचितचिद्रूपः ; ‘चेतनो’ ग्राहकोऽपि वटघानिकावत् संकुचिताशेष विश्वरूपः । तथा च सिद्धान्तवचनम्

‘विग्रहो विग्रही चैव सर्वविग्रहविग्नही ।’ इति । त्रिशिरोमतेऽपि

‘सर्वदेवमय : कायस्तं चेदानीं शृणु प्रिये ।

पृथिवी कठिनत्वेन द्रबत्वेऽम्भः प्रकीर्तितम् ॥’

इत्युपकम्प

‘त्रिशिरोभैरवः साक्षाब्द्याप्य विश्वं व्यवस्थितः ।।’ इत्यन्तन ग्रन्थेन ग्राहकस्य संकुचितविश्वमयत्वमेव व्याहरति ।

As thus the Lord is universe-bodied (bhagavan vis. vasarirah), therefore the Sutra says), so the individual) experient also, because of consciousness being contracted, has the body of the entire universe in a contracted form even as the bala tree appears in a contracted form in its seed. So does the Siddhanta (the settled doctrine of the system) say:

“One body and embodied really include all the bodies and the embodied”.

Trifiromata also declare that the subject or self becomes the universe in a contracted form. Beginning (thus) :

“The body is of the form of all gods;” hear now, con cerning it, my dear.41 It is called earth because of its solidity, and water because of its fluidity,” it ends by saying.

“The three-headed’ Bhairavais peresent in person (sākşāt vyavasthitah), pervading the entire universe.”

प्रत्यभिज्ञाइवषम्

45 - अयं च अत्राशयः–ग्राहकोऽपि अयं प्रकाशकात्म्येन उक्तागम युक्त्या च विश्वशरीरशिवकरूप एव, केबलं तन्मायाशक्त्या अन भिव्यक्तस्वरूपत्वात् संकुचित इव आभाति; संकोचोऽपि विचार्य माण: चिदैकात्म्येन प्रथमानत्वात् चिन्मय एव, अन्यथा तु न किंचित् । इति सों ग्राहको विश्वशरीरः शिवभट्टारक एव । तदुक्तं मयैव

‘अख्यातिर्यदि न ख्याति ख्यातिरेवावशिष्यते ।

ख्याति चेत् ख्यातिरूपत्वात ख्यातिरेवावशिष्यते ।।’ इंति । अनेनैव आशयेन श्रीस्पन्दशास्त्रषु

‘यस्मात्सर्वमयो जीवः … * * . “।’

Here this is the implication. The experient or subject is identical with Siva whose body is the universe, because light (of consciousness) is his true nature, and because of the reason ings of the Agamas (just) mentioned; only because of his (Siva’s) Maya-Sakti, he (the experient) appears as contracted, because his real nature is not manifested. Contraction also, - on (close) consideration, consists of cit (consciousness) only, since it is manifested only as of the nature of cit, otherwise (i.c. in the absence of its being manifested, and it can be mani fested only when it is of the nature of consciousness), it becomes mere nothing. Thus every subject is identical with revered Siva whose body is the universe. It has been said by myself (elsewhere).

“If it be said that aklydi or nescience is that which never appears i.e. which is never experienced, then appearance, or knowledge alone remains. If it be said that athyati does appear i.c. is experienced in some form), then (obviously) being of the nature of knowledge, knowledge alone remains”.”

With this intention, the identity of the Jis (the individual experient), and Siva (the universal experient) has been declared in Spanda-Sastra” (in the versa) starting with :

प्रत्यभिशाइदयम्

इत्युपक्रम्प

‘तेन शब्दार्थ चिन्तासु न सावस्था न य: शिवः ।।’

इत्याविना शिवजीवयोरभेद एव उपत: । एतत्तत्त्वपरिज्ञानमेव मुक्तिः, एतत्तत्त्वापरिज्ञानमेव च बन्धः ;-इति भविष्यति एव एतत् ॥ ४॥

। ननु ग्राहकोऽयं विकल्पमयः, विकल्पनं च चित्तहेतुक; सति च चित्ते, कथमस्य शिवात्मकत्वम् ?-इति शङ्कित्वा चित्तमेव निर्णतुमाह

“Because the jim is identical with the whole universe”, and concluding with the line) “Hence whether in the word or object or mental apprchension there is no state which is not Siva” [From Spandakarika of Vasugupta-2nd Nisyanda, Srd and 4th versa.)

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

An objection might be raised viz., the subject or experient is of the nature of pikalpa, 47 and vitaipa is due to Cilla. Citta being there i.e. being the nature of the subject), how can he (the subject) be of the nature of Siva. Apprehending (such an objection), the (author) in order to settle (the connota tion of) Citta itself, says :

# Prof. Leidecker gives pouliar translation of this “Therefore, if one

reflects deeper on the meaning of the woms, (one becomes aware that). this is not the condition, not the one that is Siva” The last sentence “this is not the condition…….Siva” is meaningless. Not being able to understand the meaning, he calls the text itself unintelligible is his note Onp. FIG. “The text is not at all tenintelligible. The simple menning is “There is no wale which is not Siva”. Another rendling of the last half of this line is ‘onskyuthani ya Sivah.”

मस्थभिशाइवयम् चितिरेव चेतनपदादवरूढा चेत्यसंकोचिनी चित्तम् ॥५॥

म चित्तं नाम अन्यत् किचित, अपि तु सैव भगवती तत् । तथा हि सा स्वं स्वरूपं गोपयित्वा यदा संकोचं गृह्णाति, तदा यो गतिः कदाचित् उल्लसितमपि संकोचं गुणीकृत्य चित्प्राधान्य न स्फुरति, कदाचित् संकोचप्रधानतया । चित्माधान्यपक्षे सहजे, प्रकाशमात्र प्रधानत्वे विज्ञानाकलता; प्रकाशपरामर्शप्रधानत्वे तु विद्याप्रमा

Sutra 5. “Citi (universal consciousness) itself des cending from the stage of) Celana (the conscious stage disposed to apprehend objects) becomes Citla (individual consciousness) inasmuchas it becomes contracted (Sankocini) in conformity with the objects of con sciousness (cetya)”.

Commentary

Truly speaking Citta (individual consciousness) is not inything else, rather it is the exalted Citi (universal cons ciousness) itself. Now, when Cui conccaling its real nature accepts contraction or limitation, then it has only two aspects. Sometimes it flashes forth with the predominance of Cit, subordinating to itself limitation which has made its appearance; sometimes it appears) with the predominance of limitation. In the case of Cit being predominant in its natural state, and there being the predominance of prakala only (without vimarśa), its pramitr, or experient is Vijna riitala. In the case of both pratada and vimarła being pre dominant, the experient is vidyāpramáta. Even in this state (prakasa-parimarsa-pradhanatve), as the contraction (of

• Prof. Leldecker bas given a very curious translation of this, viz., “But

when the divine ) light is being impaired”. The ndither convey any sense, nor is it borne out by any linguistic or grammatical considerazioni: Prakt pardmanda-pradhanddow meint in the case of pratals ind pimara both being predominant”. Here “parimarla is a synonymn of vimari”.

प्रात्यमिक विदयम् तता । तत्रापि कमेण संकोचस्प तनुतायाम, ईशा-सदाशिवानाश्रित रूपता। समाधिप्रयत्नोपाजिते तु चित्प्रधानत्वे शुद्धावप्रमातृता HR saat TATATEA TEHrar I Taha स्थिते सति, “चितिरव’ संकुचितग्राहक रूपा ‘चेतनपदात् अवरुवा

consciousness) is gradually less, there are the stages of Isa, Sadasiva and Anäsrita-Sivaş”. In the pre-dominance of cil, however, acquired through effort of contemplation (samadhi), the knowership of the pure path’ reaches the highest degree by stages.

Where, however, contraction or limitation is predominant, there oocurs the knowership of the Void etc.49

This being the position, cili (the universal consciousness) itself, in the form of the limited subject, descending from its stage of contana (universal consciousness), disposed towards com prchending objects, being limited by its objects of conscious ness, like blue (i.c. external object of consciousness), pleisure (i.e. internal object of consciousness) etc. being limited by

5 Prof. Leidecker hat translated “tanutyflm’ corporeality. This is

simply absurd. “The text, very clearly days, Sankochtyi tanu ayam Tia-diva-annintari ti” i.c. in the case of the land of contrac tion, there are the states of Ida, Sadaliya and Anlrita-Siva, If land is to be translated ny Corporeality, as Prof. Leidecker has done, it would mean that the states of Min, Sadasiva ctc. get more and more corporcal. “This would be the height of absurdity. Tanuta here means attenuation in this context (which k pliilologically the Ame word as tänuts), not

corporeality. 1. The idea is that CT-pradl a (predominance of cit) is either natural

(rahje) or acquired through the effort of Saaddhi (Samadhi prapal Mjin). In the predominance of dr which is of the multural type, there may be cither predominance of pratila ooly in which canc, the experlat it Vijinikala or there may be predominance of both praksa and pimarla in which case the experients are the Vidy

In the case of predominance of Cit ncquired through the effort of Samidhi, the Suddhabram taras reach the highest degree by stages.

प्रत्यभिज्ञादयम् अर्थग्रहणोन्मुखी सती ‘चत्यन’-नील-सुखादिना ‘संकोचिनी’ उभय संकोचसंकुचितव चित्तम् । तथा च

‘स्याङ्गरूपेषु भावेषु पत्युर्ज्ञानं क्रिया च या । मायातृतीये ते एव पशो : सत्त्वं रजस्तमः ।’

इत्यादिना स्वातन्मात्मा चितिशक्तिरेव ज्ञान क्रिया-मायाशक्ति रूपा पशुदशायां संकोचप्रकर्षात् सत्त्व-रजस्तमः-स्वभावचित्तात्मतया स्फुरति ; इति श्रीप्रत्यभिज्ञायामुक्तम् । अत एव श्रीतत्त्वगर्भस्तोत्रे विकल्पदशायामपि तात्त्विकस्वरूपसद्भावात् तदनुसरणाभिप्रायण उक्तम्

‘अत एव तु ये केचित्परमार्थानुसारिणः । तेषां तत्र स्वरूपस्य स्वज्योतिषट्वं न लुप्यते ॥’

both limitations (.c. external and internal objects of cons ciousness) becomes citla (individual consciousness). Thus has it been said in the excellent Pratyabhinja.

“Those that appear in the realities of the own being of Pali (the Lord i.e. Siva) as Jivna and kriya, with my as the third (principle) become sale, rajar and tans in the Case of Part [the individual jipa)” By this and other such statements, (it is clear that) Citi (universal consciousness) which is of the nature of absolute freedom and which has the powers of jalina, kriya, and mājā becomes owing to excess of limitation in the state of pain the individual soul) Citta (individual consciousness) which is of the nature of Salled, rajas, and tamar.55 This has been stated in Pratyabhijña (1.e. Isvara-pratyabhijña of Utpala-deva).

Because the individual consciousness is, even in the state of Vikalpa,#of the nature of the highest real (i.c. Siva), therefore with a view to finding out that (tal i.e. the Highest Rcal), it has been said in the excellent Tatlu-garblue-stofra.प्रस्पमिशाइदयम् इति ॥ ५ ॥

चित्तमेव तु मायाप्रमातुः स्वरूपम्-इत्याह

तन्मयो मायाप्रमाता ॥६॥ बेहप्राणपदं तावत् चित्तप्रधानमेव : शून्यभूमिरपि चित्तसंस्कार वत्येव ; अन्यथा ततो व्युत्थितस्य स्वकर्तव्यानुधावनाभावः स्यात् - इति चित्तमय एव मायीयः प्रमाता । अमुनव आशयन शिवसूत्रेषु वस्तुवृत्तानुसारेण

‘चैतन्यमात्मा’ (१-१) इत्यभिधाय, मायाममातृलक्षणावसरे पुनः - -

‘चित्तमात्मा’ (३-१)

‘‘Therefore in al] those who are seekers of the Highot Truth, the self luminous character of their innan mature never diapočasi in any condition”.

In view of the fact that citta is the real nature of Māya pramätr, it is said

Sutra-6. The Mayapramatr"7 consists of it (i. e. Citta). Commentary

Cilla is predominant in the sphere of life and body. The sphere of the void also consists of the sanskaras (impressions, dispositions) of the Citta, otherwise one who awakes (from the experience of the void) would not be able to follow one’s duties. Therefore, tidvipramily consists of Cilla only. With this purport, in Siva-sutra, while discussing reality (vastu vrtta-anusirena), having said that universal consciousness (citanami) is the Sell, it is again said that ‘individual conscious ness (aittam) is the Self when the occasion for discussing the characteristics of māya-primats arises.

प्रस्पनिहाइदम्

1 इत्युक्तम् ॥६॥

अस्यैव सम्यक स्वरूपज्ञानात् यतो मुक्तिः, असम्यक तुसंसारः, ततः तिलश एतत्स्वरूपं निर्भ डाक्तुमाह

स चैको द्विरूपस्त्रिमयश्चतुरात्मा

सप्तपञ्चक स्वभावः ॥ ७ ॥

निर्णीतशा चिदात्मा शिवभट्टारक एव ‘एक’ आत्मा, न तु अन्यः कश्चित् प्रकाशस्य देशकालादिभिः भेदायोगात; जडस्य तु ग्राहकत्वानुपपत्तेः । प्रकाश एव यतः स्वातन्त्र्यात् गृहीतप्राणाधि संकोच: संकुचितार्थनाहकतामश्नुते, ततः असौ प्रकाशरूपत्व संकोचावभासवत्त्वाभ्यां द्विरूपः’ । आणव-मापीय-काममलावृतत्वात्

Since marti or liberation is possible only by 4 correct knowledge of the truc nature of the Self, and transmigration (from life to life) (samsāra) is due to an incorrect knowledge (thereof), therefore is it proposed to analyse the true nature of it (i.e. the Self) bit by bit

Sutra-7 And (though) he is one, he becomes of two-fold form, threefold, fourfold, and of the nature of seven pentads. Continentary

From the point of view of what has already been definitely stated, Git (lit, reality which is of the nature of cit) is the exalted Siva only. It is but one dtman and none other, because the light of consciousness) cannot be divided by space and time, and the merely inert cannot grasp it at all

(i.c. cannot experience it)

object of et

# The meaning is-jada or the metrely inert the only be

perience, not a subject of experience,

10271

प्रस्पमिशाइवयम् ‘त्रिमयः’ । शून्य-प्राण-पुर्यष्टकशारीरस्वभावत्वात् ‘चतुरात्मा । ‘सप्तपञ्चकानि’-शिवादिपृथिव्यन्तानि पञ्चत्रिशत्तत्त्वानि ‘तत्स्व भावः । तथा शिवावि-सक लान्त-प्रमातुसप्तकस्वरूपः; चिदा नन्वेच्छा-ज्ञान-क्रियाशक्तिरूपत्वेऽपि अख्यातिवशात् कला-विद्या-राग काल-नियतिकाञ्चुकवलितत्वात् पञ्चकस्वरूपः । एवं च शिवकर पत्वेन, पञ्चत्रिंशत्तत्त्वमयत्वेन, प्रमातृसप्तकस्वभावत्वेन चिदा

Since consciousness (lit., light of consciousness) itself, through the sovereignty of its free will assumes the limita tion of prata etc. and the state of the experient of limited objects, therefore is it that it is of two-fold form, viz., the manifester i.e. the light of consciousness, and limited mani festation.

Owing to its being covered by the mala pertaining to gu, amayd, and karima, it becomes three-fold,

It also) becomes fourfold, because of its assuming the nature of (1) Sanyo (2) frana (3) purgaplata’l and (4) the gross body.

The seven pentads i.c., the thirty-five falloas (principles), from Siva down to the earth are (also) its nature (or septa and praca in the sutra may be taken separately as seven and five). So from Sina down to sałala, the consciousness consists of a lieptad of experients. Though its essential nature is that of cil (consciousness), amida (bliss), recht (will), Jilana (knowledge), Ariyil (action)-alive-fold nature, it becomes of the form of another pentad, limited as it becomes by the coverings of kala, vidya, rāga, kāla, and niyati, owing to athyari (nescience). Thus only when it is recognized that thicone Reality which is Siva only becomes thirty-five principles,

I The seven experients are siva-prHTIALA, Mantri-mahelivara, Mantrelvara

Mantra, Vijalnikala, Pralayakala, and Sakala

–

मत्यभिशाइवयम् दिशक्तिपञ्चकात्मकत्वेन च अयं प्रत्यभिज्ञायमानो मुक्तिदः;

अन्यथा तु संसारहेतुः ॥ ७ ॥

एवं च

तद्भूमिकाः सर्वदर्शनस्थितयः ॥८॥ ‘सर्वेषो’ चार्वाकादिवर्शनानां स्थितयः-सिद्धान्ताः तस्य’ एतस्य आत्मनो नटस्येव स्वेच्छावगृहीताः कृत्रिमा ‘भूमिकाः’ । तथा च

‘चैतन्यविशिष्ट शरीरमात्मा ।’ इति चार्वाकाः

seven experients, a pentad of five powers consisting of Cir etc., only then does it become a bestower of (spiritual, liberty: otherwise (i.c. in the absence of this recognition) it is the cause of samsāra (passing on from existence to existence).

And so

Sutra-8. The positions of the various systems of philosophy are only various roles of that (Conscious ness or Self). Comentary

The positions i.e. the settled conclusions of all the systems of philosophy, viz., Carvata and others are, so to speak, this Self’s assumed roles accepted of his own accord like the roles accepted by an actor.

Thus the Carvãkas maintain that the Self is identical with the body characterized by consciousness. The followers of Nyāya etc. consider Self so long as it is in the worldly condition, as practically identical with buddhi (intuitive faculty of certain

সংঘনিষ্ঠারব ____ नैयायिकादयो ज्ञानादिगुणगणाश्रयं बुद्धितत्त्वप्रायमेव आत्मानं

संसृतौ मन्यन्त, अपवर्गे तु तदुच्छेदे शून्यप्रायम् ।

अहंप्रतीतिप्रत्ययः सुखदुःखाद्यपाधिभिः तिरस्कृतः आत्मा-इति मन्वाना मीमांसका अपि बुद्धावेव निविष्टाः ।

ज्ञानसंतान एव तत्त्वम्-इति सौगता बुद्धिवृत्तिषु एव पर्यवसिताः ।

प्राण एव आत्मा-इति केचित् अत्यन्त विवः ।

असदेव इबमासीत-इत्यभावब्रह्मवादिन : शून्यभुवमवगाह्य स्थिताः ।

माध्यमिका अपि एवमेव ।। परा प्रकृति: भगवान वासुदेवः तद्विस्फुलिङ्गप्राया एव जीवा:

knowledge) which is the substratum of knowledge, and other qualities. In liberation, when buddhi disappears, they regard Self as almost identical with the void. The followers of Mimärhsa are also tied down to buddhi inasmuchas they think

i.e. the limiting conditions of pleasure and pain, is the Self. The followers of Sugata” also stop with only the functions of buddhi, maintaining that the fundamental principle is only 1 cintinuum of cognitions. Some of the followers of Vedānta regard prāna (the vital principle) as the Self.

The Brahmavādins (advocates of the Veda) who con sider non-being (abhāva) as the fundamental principle on the ground (of the Upanisadic dictum) that all this wius originally non-being’, accept the position of the void, and are (thus) landed in it. The Madhyamikas64 are also in the same position.

The Pancarätras (believe) that Lord Väsudeva is the highest cause (prakrti)”; the individual souls are like sparks

प्रत्यभिज्ञादयम् इति पाञ्चरात्रा : परस्या प्रकृतः परिणामाभ्युपगमात् अव्यक्ते एव अभिनिविष्टाः ।

सांख्यावयस्तु विज्ञानाकलप्रायां भूमिम् अवलम्बन्ते ।

सदेव इदमग्न आसीत्-इति ईश्वरतत्त्वषदमाश्रिता अपरे श्रुत्वन्तविधः ।

बाब्बब्रह्ममयं पश्यन्तीरूपम् आत्मतत्वम्-दति वैयाकरणाः श्रीसदाशिवपवमध्यासिता: । एवमन्यदपि अनुमन्तव्यम् । एतच्च आगमेषु

‘बुद्धितत्त्वे स्थिता बौद्धा गुणेष्वेवास्ताः स्थिताः ।

स्थिता वेदविदः पुंसि अव्यक्त पाञ्चरात्रिकाः ॥’ इत्याविना निरूपितम् ।

of him, and so assuming the individual souls as transformation” of the highest cause, they cling to the non-manifest (as the source of every thing).

The Sänkhyas* and others (of similar views) cling to the stage characterized mostly by the Vijñānākalas.70

Other knowers of Vedānta cling to Isvara-principle (13 the highest) status, (depending as they do on the Upanipadic dictum)-“Being alone was there in the beginning.”

The exponents of Vyakarana, considering Atman (Self) principle as Sabda-brahman in the form of payant171 attribute the highest reality to the status of Sri Sadasiva. Likewise other systems may also be inferred to represent only 1 part of our system). This has also been described in the Agamas (in the following verse) :

“The Buddhist rest content with the Buddhi principle, the Arhotną25 with the guiar, the Veda-knowers with the Puruta, And the Pancarias

प्रत्यभिशादयन् । विश्वोत्तीर्णमात्मतत्त्वम्-इति तान्त्रिकाः ।

विश्वमयम् इति-कुलाद्याम्नायनि विष्टाः । विश्वोत्तीर्ण विश्वमयं च-इति त्रिकादि वर्शनविदः ।

एवम् एकस्यैव चिदात्मनो भगवत: स्वातन्त्र्यावभासिताः सर्वा इमा भूमिकाः स्वातन्त्र्यानचछावनोन्मीलनतारतम्यभेदिताः । अत एक एव एतावद्याप्तिक आत्मा । मितदृष्टयस्तु अंशांशिकासु तदिच्छयैव अभिमानं प्राहिताः, येन देहादिषु भूमिषु पूर्वपूर्वप्रमातृव्याप्तिसा रताप्रथायामपि उक्तरूपां महाव्याप्ति परशक्तिपातं विना न लभन्ते । यथोक्तम्

The Tantrikas maintain that the loan principle trans cends the universe. Those who are wedded to the sacred texts of kula” ctc. consider that the aman principle is steeped in the universe (i.c. that the universe is only a form of the atman). The knower of Trika philosophy, however, main tain that the dtman principle is both immanent in the universe and transcends it.

Thus of the one Divine whose essence is consciousness, all these roles are displayed by his absolute will, (and) the differences in the roles are due to the various gradatious in which that absolute free will either chooses to reveal or conceal itself. Therefore the Atman is one only, pervading thus far (i.c. revealing himself up to the stage discovered by Trika).

Those of limited vision, however, in various parts are caused to identify themselves with the various (limited) stages by His will on account of which, even though when it is made clear that the extension of the knowledge of the preceding experients is limited to the stage of body etc., they are unable to comprehend the great pervasion (of the Ātman) described above (by Trika philosophy) unless the highest Sakti descend upon them .c. without the grace of the highest Sakti). As has been said -

प्रत्यामिकाइवयम् ‘वैष्णवाद्यास्तु ये केचिद्विद्यारागेण रञ्जिताः ।

न विदन्ति परं देवं सर्वशं ज्ञानशालिनम् ।।’ इति । तथा

‘भ्रमयत्येव तान्माया मोक्षे मोक्षलिप्सया ।’ इति ।

‘त आत्मोपासकाः शैवं न गच्छन्ति परं पदम् ॥’ इति च ।

अपि च सर्वेषां दर्शनानां -समस्तानां नीलसुखाविज्ञानानां याः ‘स्थितयः’-अन्तर्मुखरूपा विश्रान्तयः ताः ‘तभूमिका:’-चिधानन्व घनस्वास्मस्वरूपाभिव्यक्तत्युपायाः । तथा हि यथा यदा बहिर्मुख रूपं स्वरूपे विश्राम्यति, तदा तदा बाह्यवस्तूपसंहारः ; अन्तः प्रशान्त

“The Valgava and others who are colourel (i. c. Whost minds are coloured) by Vidy,78 do not know the highest God, the omniscient, full of knowledge. Likewise, (it has been said) in Sacchanda tantra, (roth Paial, verse 1141)

Máyd only whirls these (followers of other systems) round who desite to obtain libération (moka) in non-liberion (i.c. in those disciplines and scriptures which tre incapable of offering liberation)” and also, (it has been said in Netra-Tantra, 8th Patal, verse 30) “The pursuers of the limited as the Stir( e. in.. the body in Self, the buddhi

Self etc.) do not reach the highest stage of Siva”. Also (There is mother interpretation of the salra: Darfana is to be interpreted, not as a system of philosophy, but merely as knowledge; sthiti, not as stage, but as inward cessation; bhumika–not as role, but as means—the whole interpretation is as follows) : The

Prof. Leidecker’s translation - The worshippers of d do not reach the highest place” is to say the least, highly misleading. It is not the worshippers of the Seli who do not reach the highest stage, but those who corider the bely, buddhi etc. # Sell

मेस्पमिशावय पदावस्थितिः । तत्तदुवेष्यत्सविसंतत्यासूत्रणम् -इति सृष्टि-स्थिति संहारमेलनरूपा इयं तुरीया संविभट्टारिका तत्तत्सृष्टयादि भेदान् उद्धमन्ती संहरन्ती च, सवा पूर्णा च, कथा च, उभयरूपा च अनु भयात्मा च, अक्रममेव स्फुरन्ती स्थिता । उक्तं च श्रीप्रत्यभिज्ञा

टोकायाम्

‘तावदर्थावलेहेन उत्तष्ठिति, पूर्णा च भवति’

sthitis i.c. the inward cessation of all daršanas i.c. all emperical knowledge, c.g., the experience of (an external thing as) colour, like blue, or an inner) experience like, pleasure etc. becomes a means of the manifestation of the essential nature of tat i.e.. Siva who is of the nature of consciousness and bliss. Even 50, whenever the external form (of consciousness ) comes to rest in the essential nature of the knower), there comes to be cessation of the external thing (samhära) i.e. resting in a condition of inner peace, and then stringing together of a continuous series of various experiences (sarvit-santati) which will be arising anew (udesyat). Thus this venerable turiya(fourth) conscious ness whose nature it is to hold together emanation, maintenance and re-absorption flashes fourth ceaselessly (lit, without succes sion) now sending forth diversities of various emanations (creat ed things), and now with-drawing (them)-always emaciated and yet always full, of both forms (i.e. both emaciated and full) and also not undergoing any of these forms.§ It has been said in Sri Pratyabhijña tika-“When re-absorbing the objects, she (Sakti) Aashes (lit, rises) (in Her nature), and

$ This exhausts all the four alternatives. The idea is that though turid

Samrid go on projecting things out of herself which (shows that she is perfeaily full and rich), and ro-absorbing them into herself (which show that she is depleted and must take back things in order to make up her low), yet in berself she transcends all these alternatives.

प्रत्यभिज्ञादयम् - इति । एषा च भट्टारिका क्रमाक्रमम् अधिकमनुशील्यमाना स्वात्मसात्करोत्येव भक्तजनम् ॥ ८॥

यदि एवंभूतस्य आत्मनो विभूतिः, तत् कथम् अयं मलावृतः अणुः कलादिलितः संसारी अभिधीयते ?-इत्याह

चिद्वत्तच्छक्तिसंकोचात् मलावृतः संसारी ॥६॥

यवा ‘चिदात्मा’ परमेश्वरः स्वस्वातन्त्र्यात् अभेदव्याप्ति निमज्ज्य भेदव्याप्तिम् अवलम्बते, तवा तदीया इच्छादिशक्तयः’ असंकुचिता अपि ‘संकोचवत्यों भान्ति ; तदानीमेव च अयं ‘मलावृतः

she is full."+ This venerable (power) being resorted to more and more makes her devotee her own.

If alman (Self) who is as described above) has (such) greatness, how is it said to be a jioa (anu) covered with mala, 60 enclosed with kala and other kaficukas, a samdrin (trans migrating from one life to another). (In answer to this question), it is said (lit, he, the author says) :

Sutra-9. In consequence of its limitation of Sakti, & reality which is all consciousness, becomes the mala-covered sämsärin.

Comundary

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

Prof. Leidecker says that aralaha (1.e. licking) is meaningless here and Riglets the reading ahela. But the reading suvalcha is perfectly Correct. It means licking, devouring 1.c. rc-absorbing the objects. Prof. Leideckar tripalatos “cid-yat’ u cit-like. The ‘vat’ suffix does not connote likeness lacre, but mean “full of”, cideat means the ultimate Princi ple which is all consciousness, Siva is not dir-like but all cit. Ky marija also explains ideal as cidaimd” in his commentary on this Sütre.प्रस्व मिशाइदयम् संसारी’ भवति । तथा च अप्रतिहतस्वातन्त्र्यरूपा इच्छाशक्तिः संकुचिता सती अपूर्णमन्यतारूपम् आणवं मलम् ; ज्ञानशक्तिः क्रमेण संकोचात् भेवे सर्वज्ञत्वस्य किंचिज्ज्ञत्वाप्तः अन्तःकरण-बुद्धीन्द्रियता पत्तिपूर्वम् अत्यन्तं संकोचग्रहणेन भिन्नवेद्यप्रथारूपं मायीयं मलम् । क्रियाशक्तिः क्रमेण भेदे सर्वकर्तृत्वस्य किंचित्कर्तृत्वाप्तः कर्मेन्द्रिय रूप-संकोच ग्रहणपूर्वम् अत्यन्तं परिमितता प्राप्ता शुभाशुभानुष्ठान मयं कार्म मलम् । तथा सर्वकर्तृत्व-सर्वजत्व-पूर्णत्व-नित्यत्व-व्याप कत्वशक्तयः संकोचं गह णाना यथाक्रम कला-विद्या-राग-काल-निय

thoughi essentially non-limited assume limitation. Then only does this soul) become a transmigratory being, covered with mala. Thus the Will-power (of the Absolute) whose sovereignty is unrestricted, assuming limitation, becomes anu-mal, which consists in its considering itself imperfect. (In the ciuse 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 māyiya malai 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 kdrma-mala which consists in doing good or evil. Thus by accepting limitation, the faktis (powers) omni potence, omniscience, perfection, etermity, omnipresence appear respectively as kala (limited agency), vidyā (limitation in respect of knowledge), rāga (limitation in respect of desire) kala (limitation in respect of time), and niyati (limitation in respect of space and cause).64 Thus constituted this (atman or Self) is called samarin (a transmigratory being), poor

प्रात्यभिशाहवयम् तिरूपतया भान्ति । तथाविधश्च अयं शक्तिदरिद्रः संसारी उच्यते; स्वशक्तिविकासे तु शिव एव ।। ९ ।’

ननु संसार्यवस्थायाम् अस्य किचित् शिवतोचितम् अभिज्ञान मस्ति येन शिव एव तथावस्थित: ?-इत्युद्धोण्यते । अस्ति । इत्याह

तथापि तद्वत् पञ्च कृत्यानि करोति ।। १०॥ इह ईश्वराद्वयदर्शनस्य ब्रह्मवादिभ्यः अयमेव विशेषः, यत् ‘सृष्टिसंहारकर्तारं विलयस्थितिकारकम् ।

in Sakti. With the (full) unfoldment of his saklis, however, he is Siva himself.

Well, is there is any mark appropriate to Siva-state by which the Self even in the samsarin-stage may be recognised as Siva himself appearing in that condition ? It is declared, “‘There is’’, (and so the next sūtra) says :

Sutra, 10=“Even in this condition (of the empirial self), he (the individual) does the five krtyas (deeds) like Him (i.e. like Siva)

Commentary

Here, the distinction between the Isvarādvaya philosophy from that of) the Brahmavādinsat lies in this-that the divine whose essence is consciousness always retains his authorship of the five-fold act which is in accordance with what has been stated by the grand Svacchanda and other disciplines (of Śaiva philosophy). viz., (Vide. Svacchanda Tantra Ist Patal, 3rd verse) “(I ww to the Divine who brings about (1) emanation (p), (a) re-absorption (abbra), (3) concealmtal

Ciditman do not mean it-like u Prof. Leidecker has tringlated it, but “whoactance incil or consciousness’.

प्रत्यभिजाइवयम् अनुग्रहकरं देवं प्रणतातिविनाशनम् ॥

इति श्रीमत्स्वच्छन्दाविशासनोक्तनीत्या सदा पञ्चविधकृत्यका रित्वं चिदात्मनो भगवतः । यथा च भगवान् शुद्धतराध्वस्फारणक्रमण स्वरूपविकासरूपाणि सृष्ट्यादीनि करोति, ‘तथा’ संकुचितचिच्छ क्तितया संसारभूमिकायामपि पञ्चकृत्यानि’ विषत्त । तथा हि

‘तदेवं व्यवहारेऽपि प्रभुदेहादिमाविशन् ।

भान्त मेवान्तराँघमिच्छया भासयेब्द हिः ॥’

इति प्रत्यभिज्ञाकारिकोयतार्थदृष्टया देहप्राणाविपदम् आविशन् चिद्रूपो महेश्वरो बहिर्मुखीभावावसरे नीला चिकमथ नियतदेशका

(ilge), (4) maintenance (of the world) (bitt), who dispendos (5) grao (ewpraha), and who destroys the fiction of those who have bowed dowi (to Him)”.

Just as the Exalted One (Siva) by the process of expansion in the extrinsic course (1.e. mundane manifestation) bring about emanation etc., which are in unfoldment of his rea nature, so does He carry out the five processes even in the condition of savara, by limiting His consciousness-power So that (as it has been said) (in Iswara- pratyabhijiha, v Ahnika, 7th verse).

This being the position ( Lafoam, here mans, mit dry ani), even i the empirical state ( le pl), the Lord entering into the body cic chances the objects (lic, collection of objects) to appear outwardly by H Will though appearing within Himself”. [The five fold procesa in £ condllon of the world are shown below).

Thus according to the vicw-point of Pratyabhijñākāriki when the great Lord who is consciousness (lit, whose for is consciousness) entering into the sphere of the body, pra

Curiously tnough, Prof. Leidecker bas termulated pranatirti-vinknak.

a “him whom destruction of sorrow is subordinated which hardly mal ?

प्रत्यभिज्ञाबरवम्

63 लावितया यबा आभासयति, तदा नियतवेशकालाद्याभासांश अस्य खष्ट्रता; अन्यदेशकालाचाभासांश अस्य संत ता; नीलाखाभासांश *स्थापकता; भेदेन आभासांशे विलयकारिता प्रकाशक्येन प्रकाशने

अनुग्रहीतुता। यथा च सदा पञ्चविषकृत्यकारित्वं भगवतः, तथा मया वितत्य स्पन्दसंबोहे निर्णीतम् ।

एवमिदं पञ्चविध कृत्यकारित्वम् आत्मीयं सदा वृद्धप्रतिपस्या परिशील्यमानं माहेश्वर्यम् उन्मीलयत्येव भक्तिभाजाम् । अत एव ये सदा एतत् परिशीलयन्ति, ते स्वरूपविकासमयं विश्वं जानाना जीव न्मुक्ता-दत्याम्नाताः । ये तु न तथा, ते सर्वतो विभिन्न मेयजातं

etc. on the occasion of becoming externalized, 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 ernanation (srastrtā). With reference to the appearance of the objects in another space, time etc., it is His act of withdrawal or absorption (samhartstā). With reference to the actual continuity of the) appearance of blue etc., it is His act of maintenance (sthapakatā). With reference to its appearance as different, it is His act of concealmentin

(vilayakärita). With reference to the appearance of every thing as identical with the light (of consciousness), it is His act of grace anugrahitsta). As to how the Lord is always the author of the five-fold act, I have extensively demonstrated in Spandasandoha. Thus this authorship of the five-fold act occurring within one’s own personnl experience, if pursued steadily with finn understanding, reveals the Lord’s greatness to the devotee. Therefore, those who always ponder over this (five-fold act of the Lord), knowing the universe as an unfoldment of the essential nature (of consciousness), become liberated in this very life. This is what the sacred) tradition maintains (itiamnatah). Those who do not ponder like this,

प्रत्यभिवाददयम् पश्यन्तो बद्धात्मानः ॥१०॥

न च अयमेव प्रकार: पञ्च विधकृत्यकारित्वे, यावत् अन्योपि कश्चित् रहस्यरूपोस्ति ।-इत्याह

प्राभासन-रक्ति-विमर्शन-बीजावस्थापन

विलापनतस्तानि ॥११॥ ‘पञ्च विधकृत्यानि करोति’ इति पूर्वतः संबध्यते । श्रीमन्महा र्थदृष्ट्या दुगादिदेवीप्रसरणक्रमण यत् यत् आभाति, तत् तत् सृज्यते; तथा सृष्टे पवे तत्र यदा प्रशान्तनिमेषं कंचित् कालं रज्यति, तदा

secing all objects of experience as essentially different, remain for ever bound.

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

Sutra-11 Manifesting, relishing, experiencing as self settling of the seed, dissolution.

Commentary

These i.c. these five-fold acts,” he does–this is (syntacti cally) connected with the previous. From the point of view of the highest end (mahärthadsstya), whatever appears through the successive functioning (lit., expansion of the goddess of sight and other (perceptual functions) is, (so to speak) emanated (srjyate) (This is abhasana or manifesting).

# Prof. Lcidecker gives a very curlous translation of this “Those, however, we do not likewise behold the totality of objects differentiated every where”–This is just ihe opposite of what is meant. In fact, a comma is implied after tail. This is the reading adopted by the Kashmir Sanskrit

प्रस्पमिशाबादवम्

65 स्थितिदेव्या तत् स्थाप्यते चमत्कारापरपर्यायविमर्शनसमये संहियते । यद्योक्तं श्रीरामेण

समाधिवप्रेणाप्यन्यैरभेद्यो भेदभूधरः । । परामृष्टश्च नष्टश्च त्वद्भक्तिबलशालिभिः ।’ इति । यदा तु संहियमाणमपि एतत् अन्त: विचित्राशङ्काविसंस्का रम् आपत्ते, तवा तत् पुनः उभविष्यत्संसारबीजभावमापन्नं विलय पदम् अध्यारोपितम् । यदा पुनः तत् तथा अन्तः स्थापितम् अन्यत वा

An object being thus emanated (i.c. brought forth into appearance), when the Self) without shutting of the eye relishes it for some time, it is maintained in experience) till then by the goddess of maintenance. (This relishing of the experience for sometime represents stili or maintenance). It is withdrawn at the time of vimarśa (vimarśana-samaye) for which another word is sudden flash of delight (camtkāra) 1 (This knowledge of the object represents sarihara). As it has been said by Räma.

The mountain of manifolds which cannot be split by othen even by the thunderbolt ofcopitemplatlon (Samidhi, II, collectednou of conscious nosa) is expedienced geself and thus destroyed by those who are endowed with the power iint inccrues from devotion to you”.

However, if at the time of the re-absorption or withdrawal (of the experience of manifoldness or differentiation), it (i.c. the object of experience) generates various sadrskaras (impressions) of doubt etc. inwardly, then it acquires the state of samstīra in germ which is bound to spring forth into existence again, and thus it super-poses on the experient) the state of wilaya (concealment of the real nature of the Self). On the other hand while it. (i.c. the world which has been reduced to a germinal form) is being held inwardly and anything else that is experienced at that time, if it is burned to sameness with the fire of consciousness, by the process of

।

प्रत्यभिशाहृदयम् अनुभूयमानमेव हठपाककमेण अलंग्ग्रासयुक्त्या चिवग्निसावभावम् आपद्यते, तवा पूर्णतापावनेन अनुगाते एव । ईदृशं च पञ्चविध कृल्पकारित्वं सर्वस्य सदा संनिहितमपि सद्गुरूपदेशं विना न प्रका शते, इति सद्गुरु सपर्येव एतत्प्रथार्थम् अनुसतव्या ॥ ११ ॥

यस्य पुनः सदगुरूपदेशं विना एतत्परिज्ञानं नास्ति, तस्य अव च्छावितस्वस्वरूपाभि: निजाभिः शक्तिभि: बयामोहितत्वं भवति । -इत्याह

तदपरिज्ञाने स्वशक्तिभियांमोहितता

संसारित्वम् ।। १२ ॥ ‘तस्य’ एतस्य सबा संभवतः पञ्चविधकृत्यकारित्वस्य ‘अपरि

hahahala and by the device of alangrāsas, then by reaching persection, he (the yogin) enters the state of grace. This kind of the authorship of the five-fold act, though always ncar at land to every body, clors not become manifest without the instruction of a gond guru (i.c. 1 spiritual master). One should, therefore, take to the reverential service of a good gure in order that this (i.e. the experience of the five-fold act) may become manifest to him.

Hc, however, who does not acquire the complete knowledge (of the authorship of the five-fold act) owing to the lack of guidance from a good guru remains deluded by his own powers (Saktis) which conceal his real Self. Therefore it is said :

Sutra, 12-To be a samsarin means being deluded by one’s own powers because of the ignorance of that (authorship of the five-fold act). Couimalaty.

Ta’ i.e. of that (in the sutra) means the authorship of this five-fold act which is always happening; “aparijan

प्रत्यभिशाइवयम् ज्ञाने-शक्तिपातहेतुकस्वबलोन्मीलनाभावात अप्रकाशने ‘स्वाभिः शाक्तिभिः व्यामोहितत्वं’-विविधलौकिक शास्त्रीयशनकाशवकुकी लितत्वं यत्, इदमेव ‘संसारित्वम् । तदुक्तं श्रीसर्ववीरभट्टारके

‘अज्ञानाच्छङ्कते लोकस्ततः सृष्टिश्च संहतिः ॥ इति ।

‘मन्त्रा वत्मिका: सर्वे सर्वे वर्णा: शिवात्मकाः ॥’

इति च । तथा हि-चित्प्रकाशात् अश्यतिरिक्ता नित्योदितमहा मन्त्ररूपा पूर्णाहं विमर्शमयी या इयं परा वाशक्ति :आदि-क्षान्त-रूपा शेषशक्तिचक्रगभिणी, सा तावत् पश्यन्तीमध्यमाविक्रमेण ग्राहक भूमिका भासयति । तत्र च परारूपत्वेन स्वरूपम् अप्रथयन्ती माया

or ignorance means ’not flashing forth on account of the absence of the manifestation of one’s own power whiclı becomes effective through the descent of Salti. (T’he rest of the sutra mcans) -acquiring the condition of a sandrin (transmigrant) which is due to delusion (vyāmohitatvam) (which means) being nailed by various doubts created by the distras (scriptural texts), and worldly opinions,

It has been said in the excellent Sarvavirabhattāraka :

“Through ignorance people are subject to certainty and fear; hence follow birth and death”. Again,

“The eance of all mantra, consists in Lellen or wmde, (and) the consence of all letters or sounds is Siva”.

Now then the batsakti (power of speech) (known as) para*7 (supreme) wlio is identical with the light of consciousness (i.c. Siva), who is of the form of great andra that is eternally sounded, who consists of the consciousness of the perfect ‘I’, who contains within herself (lit, who is pregnant with) the whole assemblage of faktis formed by the sounds beginning with ‘a’ and ending with “kşa”,”#brings into manifestation the sphere of the (limited)

प्रास्वभिशाइदवम् प्रमातु: अस्फुटासाधारणार्थावभासरूपों प्रतिक्षणं नवना विकल्प क्रियामुल्लासयति, शुद्धामपि च अविकल्पभूमि तवाच्छावितामेव दर्शयति । तत्र च ब्राह्म या विदेवताधिष्ठितककारादिविचित्रशक्तिभिः व्यामोहितो बहाणादिमेव परिमितम् अवशम् आत्मानं मन्यते मूढजनः । ब्राह्म यादिदेव्यः पशुदशायां भेदविषये सृष्टि स्थिती, अभेव विषये च संहारं प्रथयन्त्यः, परिमितविकल्पपात्रतामेव संपादयन्ति; पतिवशायां तु भेव संहारम्, अभेदे च सर्गस्थिती प्रकटयन्त्यः, क्रमा कम विकल्पनिहसिनेन श्रीमदभैरवमुद्रानुप्रवेशमयी महतीम् अवि कल्पभूमिमय उन्मीलयन्ति ।

subject or experient through the successive phases of pasyentida madhyamd ctc. In this state (of the limited experient) she conceals her real form as pard and produces in the empirical subject (miya-pramatuh) ever-new oikalpa-activity10 every mo ment which activity brings into view objects that are obscure and particular. She manifests also the pure stage of avikalpa101 though as veiled boy that (pikapn-activity). In these circum stances, and delucleal lay the peculiar .mkvir in the form of “ka” and other consonants which are presided over lvy Brālim 10 and other dcities, the deluded man helplessly considers the body, prvas ctc. themselves which are limited as the Self.

Brāhmi and the other deities, in the stage of pasu (the bound soul), manifesting emanation and maintenance in respect of differences, and withdrawal in respect of non-difference, bring about only fitness for limited witalpos. In the padi (Lord) stage, however, there (deities) manifesting withdrawal in respect of difference and cmånation and maintenance in respect of non-difference, 103 gradually by reducing the bikalpas, (ultimately) disclose the great dikalpa stage which consists in entering into the blissful bhairara-rindra, tol at which stage, they (the fattis) cause to appear the pure vitaipalo Sakti which is deeply merged in consciousness and bliss (which enables one to feel like the following):

अल्पभिशावदनम् ‘सर्वो ममायं विभव इत्येवं परिजानतः । विश्वात्मनो विकल्पानां प्रसरेऽपि महेशता ॥’

इत्याविरूपां चिदानन्दावेशमग्नां शुद्धविकल्पशक्तिम् उल्लास यन्ति तत: उक्तनीत्या स्वशक्तिम्पामोहिततैव संसारित्वम् ।

किच चितिशक्तिरेव भगवती विश्ववमनात संसारवामाचार त्वाच्च वामेश्वर्याच्या सती, खेचरी-गोचरी-दिक्चरी-भूचरीरूप: अशषैः प्रमात-अन्तःकरण-बहिष्करण-भावस्वभावैः परिस्फुरन्ती, पशुभूमिकायां शून्यपथविश्रान्ता किंचित्कर्तृत्वाद्यात्मक-कलाविशक्त्या त्मना खेचरीचक्रेण गोपितपारमार्थिकचिद्गगनचरीत्वस्वरूपण चकास्ति; भेदनिश्चयाभिमान-विकल्पत्नप्रधानान्तःकरण देवीरूपेण

“He wluk dat all this glory (of manifestation) is minc (1. c. belongs to the spirit), who realizes that the entire common in his Sell, pocences malletalo even when the inpa167 have ter play.” (Isvara-pratyabhijna, Āgramadhikara II Ahnika, 12th verse). Hence the state of a santuarin (transmigrant) consists, as explained above, in the delusion brought about by one’s own faktir.

[The above is known as Sambhavopāyah or the Šāmbhava technique of attaining unity–consciousness. Below is given the Saktopayah or the sakta-teclinique.]’

Further, the exalted consciousness-power (citi-akti) known u Vamosvari1o, because she emits (i.e. projects) the universe and also because she has to do with the contrary course of sat sar, displays herself wholly in the condition of the bound sub ject (pasu), as the empirical) subject in the form of khariin, as inner organ in the form of gocari, as outer organ in the form of dikcari, and as objective existents in the form of bhucari. Resting in the stage of the void (i.c. concealing the true nature of the Self and aflirming the not-Sell), she shines forth, having con cealed her highest reality as cid-gagama-cari through the khucari group which consists in the sakti of kala etc., i.e, of the nature

1प्रत्यभिशादयम् गोचरीचक्रेण गोपिताभेदनिश्चयाद्यात्मकपारमाथिकस्वरूपेण प्रका शते; भेदालोचनाविप्रधानबहिष्करणदेवतात्मना च दिक्चरीचरण गोपिताभेवप्रथात्मकपारमाथिकस्वरूपेण स्फुरति; सर्वतो व्य वच्छिन्नाभासस्वभावप्रमेयात्मना च भूचरीचक्रेण गोपितसात्म्यिस्व रूपेण पशुहृदयव्यामोहिना भाति । पतिभूमिकायां तु सर्वकर्तृत्वा विशक्त्यात्मकचिद्गगनचरीत्वेन, अभेदनिश्चयाद्यात्मना गोच रीत्वन, अभेदालोचनाद्यात्मना दिवचरीत्वेन, स्वाङ्गकल्पाद्वयप्रथासा रप्रमेयात्मना च भूचरीत्वेन पतिहदयविकासिना स्फुरति । तथा च च उक्तं सहजचमत्कारपरिजनिताकृतकादरेण भट्टदामोदरेण विम् क्तकेषु -

‘पूर्णावच्छिन्नमात्रान्तर्बहिष्करणभावगाः । ।

of limited doership etc. She appears through the gocari group in the form of the deity aria-karanalló (the inner psychic apparatus ) whose main functions are ascertainment of difference (bheda-discapa), identification of the Sell) with different things (blieda-abhimana), and simple cognition of things as different (bheda-vikalpam), Ly concealing her real nature which consists in the ascertainment of non difference etc. She also appears through the dikcari group, in the form of the deity of the outer senses wliose main function is perception of difference and so forth, by conccaling her real nature which consists in the manifestation of non-difference. She appears, through the blificari group in the form of knowable objects which have the nature of differentiated appearances all round, by concealing the real nature of Universal Self, and deluding the heart of creatures.

In the pati stage, lowever, the fall manifests herself

Tough catra ties VULLS Lemaye, wherl, il augueis in array of Curea (like to array of Tiny) in the individual which is

cu luuugli Llore lau cu celtu universal consciousness. It is difficult to bring out this subtle suggestion is the translation.

Dolenceul

प्रत्यभिज्ञादयम् वामेशाद्याः परिज्ञानाज्ञानात्स्युर्मुक्ति बन्धदाः ॥’ इति एवं च निजशक्तिव्यामोहिततैव संसारित्वम्। ।… '

अपि च चिदात्मन: परमेश्वरस्य स्वा अनपायिनी एकव स्फुर तासारकततात्मा ऐश्वर्यशक्ति: । सा यदा स्वरूपं गोपयित्वा पाशवे पदे प्राणापान-समान-शक्तिदशाभिः जाग्नत्स्वप्न-सुषुप्तभूमिभिः वेह प्राण-पुर्यष्टककलाभिश्च व्यामोहयति, तदा तद्वपामोहितता संसा

as cidgaganacarl whose essence consists in universal doership, as gocari whose essence consists in the ascertainment of non difference etc, is dikcari wlhose essence consists in the perced tion of non-difference etc, as blūcarl whose essence consists in revealing) objects as non-different like limbs of one-self all these opening up the locart of pali.

Venerablc Damodiunt, who commands un feigned respect due to (lit, born of) liis imate chatkāra (bliss), suys in the Vinuktakas i.c. (independent verses) likewise. “Vämesi (Våmešvari) and other goddesses having their sphere in the knowing subject (as Khecari), in his imer orgal (as gocari), in the outer senses (as dikciuri) and in objective existences (as bhucari), bring about liberation by full knowledge (Parijndua), thus inaking hint whole (pürna) and bondage lay ignorance (ajilsinn), thus making him liinited (arwarechikna). So, being alisarin consists in being dcluded by one’s own faktis.

[Below is given the āņavopayah-the anava technique of attaining unity-consciousness.]

Again the highest Lord whose essential nature is conscious ness has his own aivis ja-saktall which is unique, unfailing and whose cssential mature consists in doership111 which is esentially a spalla or flashing forth 11% of divinc light When slie (i.c. aišvaR̥jual) by conlccaling lier real nature causes delusion in the palu state (i.e. the state of a limited

प्रात्यभिचादयम् रित्वम् । यदा तु मध्यधामोल्लासाम् उदानशक्ति, विश्वव्याप्तिसारा च व्यानशक्ति, तुर्यवशारूपां तुर्यातीतवशारूपां च चिदानन्दघनाम् उन्मीलयति, तदा बहाद्यवस्थायामपि पतिदशात्मा जीवन्मुक्तिर्भवति । एवं त्रिधा स्वशक्तिव्यामोहितता व्याख्याता। ‘चिद्वत्’ इति (९) सूत्रे चित्नकाशो गृहीतसंकोच : संसारी इत्युक्तम्, इह तु स्वशक्ति व्यामोहितत्वेन अस्य संसारित्वं भवति,-इति भङ्गयन्तरेण उपतम् । एवं संकुचितशक्तिः प्राणादिमानपि यदा स्वशक्तिव्यामोहितो न भवति, तदा अयम्

“““““““शरीरी परमेश्वरः ।’ इत्याम्नायस्थित्या शिवभट्टारक एव,-इति भङ्गमा निरूपितं भवति । यदागमः

bound individual) by the phases of prann, apaca, and somia faktis,114 by the states of waking, dream and deep sleep, and by the kalasis of the body, praipra and pnryarfalth, 114 then this delusion caused by her is the condition of one’s being a saulsdrin (transmigrating from life to life). When, however, she unfolds the dino-Sakri 17 that appears in wadyndlimali as of the nature of furpa 11 state and mark/i120 whose essence is to pervade the universe and which appears as of the nature of turrimai, and both of which are a mass of consciousness and bliss, then even in the state of body etc. one reaches tlic stage of palilia and attains liberation while - still living. .

Thus being deluded by one’s owti Saktis (powers) has Licen interpreted in three ways.

In the cident stralia (smitra 9), it has been said that the light of consciousness itself assuming limitation becomes - Surfwarin (an individual migrating from one conditioned exis tence to another). Here it has been said from a different

प्रत्य मिशाहृदयम् ‘मनुष्यदेहमास्थाय छन्नास्ते परमेश्वराः । इति । उक्तं च प्रत्यभिज्ञाटीकायाम्

‘शरीरमेव घटाद्यपि वा ये षट्त्रिंशत्तत्वमयं

शिवरूपतया पश्यन्ति तेऽपि सिध्यन्ति’ इति ॥ १२ ॥

उक्तसूत्रार्थप्रातिपक्ष्यण तत्त्वदृष्टि दर्शयितुमाह

तत्परिज्ञाने चित्तमेव अन्तर्मुखीभावेन. चेतन पदाध्यारोहात् चितिः ॥१३॥

angle that it becomes a sorsárin owing to its lacing deluded by its own powers. It may be observed from another angle that one with limited powers (i.c. an individual soul) in spite of his having präna and other (limitations), when not delu ded by one’s own powers, becomes, according to the thesis of the sacred tradition, the Lord (Hin.self) with a body, or in other words, he can be described as the Venerable Siva Himself. As the Agama says:

They are the highest Lord in it Yelled form, having entered a luman body”. It lias also been said in a commentary124 on the Pratyabhijñā. “They also allain to perfection who consider the body or Even thejar tre, consisting of the thirty-six. falieva ( principles) form of Siva”.

In order to show the essential truth, the meaning of the above itra has been put conversely in the following).

Sutra-13. Acquiring the full knowledge of it (i.e. of the authorship of the five-fold act of the Self), cittalas itself (i.e: the individual consciousness) by inwärd movement becomes citito (i.e. universal consciousness) by rising to the status of cetana 127

प्रत्यभिशाहदयम ___ पूर्वसूत्रव्याख्याप्रसङ्गन प्रमेयवृष्टया वितत्य व्याख्यातप्रायमेतत् सूत्रम् ; शब्दसंगत्या तु अधुना व्याख्यायते । ‘तस्य’ आत्मीयस्य पञ्च कृत्यकारित्वस्य परिज्ञाने’ सति अपरिज्ञानलक्षणकारणापगमात् स्वशक्तिव्यामोहिततानिवृत्तौ स्वातव्यलाभात् प्राक् व्याख्यातं यत् ‘चित्तं’ तदेव संकोचिनी बहिर्मुखता जहत्, ‘अन्तर्मुखीभावेन चेतन पदाध्यारोहात्,-ग्राहक भूमिकाक्रमणक्रमेण संकोचकलाया अपि बिग लनेन स्वरूपापल्या ‘चितिर् भवति ; स्वां चिन्मयीं परां भूमिमा विशति इत्यर्थः ॥ १३ ॥

ननु यदि पारमाथिक चिच्छक्तिपदं सकलभेदकवलनस्वभावं,

Cowinierfary

From the point of view of tlic knowable object, this süla has been practically explained already in detail in connexion with the explanation of the previous sátra. From the point of view of the wording, however, it is being explained now.

After full knowledge of it (i.c. of the sell’s authorship of the five-fold act), the causes of the churacteristics of the lack of knowledge being removed, the delusion caused by one’s own fahri (power) liaving ceased, because of the attainment of oluntry, the citla giving up the limiting tendency of extroversion, hecoming introverted, rises to the status of celana, that is, gradually it rises to the status of the knowing subject, where by the dissolution of the aspect of limitation, and attain ing its real nature, it becomes citi. It now enters it highest stage of cit- this is the sense.

À question here arises, -If cit-salti in its highest aspect is of such a nature as cincels (lit; devours) all differences it should remain so (i.e. it should retain that nature) cven in

Prof. Leidecker ruda Nakuls-bhua-kavalaca-vabhiva is dula-blica Rahasma-arvalihiva. And this given a very incurrect irali lution of this PHA

प्रत्यभिशाहृदयम् तत् अस्य मायापऽपि तयारूपेण भवितव्यं यथा जलवाच्छादित स्थापि भानो: भावावभासकत्वम् ।-इत्याशक्य आह

.. चितिवह्निरवरोहपदे छन्नोऽपि मात्रया

मेयेन्धनं प्लुष्यति ॥ १४ ॥

‘चितिरेव’ विश्वग्न सनशीलत्वात् ‘वह्निः’ असौ एब ‘अवरोह पदे-मायाप्रमाततायां ‘छन्नोऽपि-स्वातन्त्र्यात् आच्छादितस्वभावो ऽपि’, भूरिभूतिच्छन्नाग्निवत् ‘मात्रया’-अंशेन, नीलपीतादिप्रम यन्धन ‘लुध्यति’-स्वात्मसात् करोति । मात्रापदस्य इवम् आक तम्-पत् कवलयन् अपि सात्म्येिन न ग्रसते, अपि तु अंशेन ; संस्का

the wysphere (i.e. even in iis condition of manifestation of the universe) just as the Sun manifests objects even when it is covered by clouds. (i.c. It is the nature of the Sun to manifest objects, and it does so even when it is covered by clouds. Even so if it is the nature of cili to cancel all difference, it should retain this nature even when it is covered by m y . Citi is compared to the Sun, mājā is compared to clouds) Raising this doubt, the author replies below:

Sntrii—14 The fire of aili even when it descends to the (lower) stage, though covered by maya) partly burns the fuel of the known (objects).

Contentary

Citi is (here likened to) fire because it devours (i.c. assmilates to itself) the (phenomenal) universe. It in its stage of descent in the mdra-pramala (i.c. experient conditioned by māja), thougli covered (lay mīti), Ivecause of its inherent) freedom, partly furns i.c. asimilatex to itself the fuel of the objects of knowledge such as blue, yellow lc., in spite of its true nature being veiled, even as fire burns the fuel though

प्रत्यभिशाहृदयम् रात्मना उत्थापयति । ग्रासकत्वं च सर्वप्रमातृणां स्वानुभवत एवं सिद्धम् । यदुक्तं श्रीमदुत्पलदेवपावः निजस्तोत्रेषु

वर्तन्ते जन्तवोऽशेषा अपि ब्रह्मेन्द्र विष्णवः । ग्रसमानास्ततो वन्दे देव विश्वं भवन्मयम् ।।

çfa il

covered by copious ashes (The sense is that since the objects of knowledge are assimilated by consciousness to itself; their difference is annihilated. As knowledge, the objects are simply part and parcel of consciousness itself). The intention of using the word matra (in part, partly) (in the sūtra) is this-Though devouring (the object of knowledge), it does not consume it wholly, but only parily, because it again makes it rise by means of the serieskaras (i.e. the impressions of the objects left on the mind).That all experients have the power of devouring (i.e. assimilating objects of experience to conscious nes) is proved by one’s own experience. As has been (rightly) said by the revered Utpaladevalt in his hymns. “Since all the creatures, even Brahmă, Indra, and Visou, 119 go on devouring (i.e. assimilating), therefore, o God, I adore the universe that is of your own forin."$ (Siva-stotrāvali by Utpala-deva, 20th stotra, 17th verse).

# Huld here males who, bol great jower’s translated by Prof. Leidecker.

The ashes are compared to wij; dti is compared to “fire’. $ The idea is that all coscious beings go on devouring i. c. cxperiencing objects in various ways i.e. asimilating things to tlaciver; tcrcforc, I adore the universe which is simply yourself loksmychas you constantly assimilate it to yourself. l’rul. Leideckor trágilas ‘gravurah’ as ’n king drowned which is cca granitially indefensible, tv say nothing from the point of View

प्रत्यभिज्ञादवयम् यदा पुन: करणेश्वरीप्रसरसंकोचा संपाय सर्गसंहारक्रमपरि शोलनयुक्तिम् आविशति तदा

बललाभे विश्वमात्मसात्करोति ।। १५ ॥ चितिरेव देहप्राणाद्याच्छादननिमज्जनन स्वरूपम् उन्मग्नत्वेन स्फारयन्ती बलम् ; यथोक्तं

‘तदाक म्य बलं मन्त्रा:.. '

इति । एवं च बलला.’-उन्मानस्वरूपाश्रयणे, क्षित्यादि-सदा शिवान्तं ‘विश्वम् आत्मसात् करोति’-स्वस्वरूपाभेदेन निर्भासयति । तदुक्तं पूर्वगुरुभिः स्वभाषामयेषु क्रमसूत्रषु

When, however, the aspirant) by accomplishing the prarara or forth-going of the (divine) senses aclopts the nieans of the practice of surge or emanation of the objective existence) and by accomplishing the daca or withdrawing (of the senses) adopts the means of the practice of samhara, or withdrawal of the objective cxistence) then

Sutra –15. In acquiring the inherent) power, of cili, he, the aspirant assimilates the universe to himself. Commentary

Citi by the submergence of the covering of body, prām, etc. and by bringing into prominence ler essential nature, by lier emergence is, bala or power. As has been said, “Then having resorted to that power, ihe wula,190 (becoming all-knowing and powerful acquire efficiency)”.

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

$ Here, prdara and waters of the knies are connected succesively with

sarga and santifra of the objective existence. Sa tara in this context goes not mean contraction or limitation, but closing, withdrawing.

मास्वभिमाइयम् ‘यथा वह्निरुद्वोभितो दाह्यं दहति, तथा

विषयपाशान् भक्षयेत्’ इति ।

‘न चैवं बक्तव्यम् -विश्वात्मसात्काररूपा समावेशभूः कादाचित्की। कथम् उपादेया इयं स्यात् इति ; यतो देहायुन्मज्जननिमज्जनवशेन इदम् अस्या: कादाचि कत्वम् इव आभाति । वस्तुतस्तु चितिस्वातन्त्र्याव भासितदेहाधुन्म ज्जनात् एव कादाचित्कत्वम् । एषा तु सदैव प्रकाशमाना; अन्यथा तत् देहादि अपि न प्रकाशेत । अत एव देहादिप्रमातताभि माननि

onc makes the universe from the carth to Sadasiva one’s own i.e. makes the universe appear as identical with his Self. “This has been said by the ancient teachers in the “kramasūtras” in their own characteristic language “Just lire net nblaze consumer the fuel, cvei ya gradone me the mlijecis of use which net like Giler”.

It would not be right to say–“The inclusive role of cili when it assimilates to itself the entire universe is only temporary: How then can it (i.c. the inclusive role) be accepted ?” (This objection is not valid), for the inclusive nature of citi appears as temporary only because of the emer gence and immergence of the body etc. In reality, the tempo rary appearance of the inclusive nature of citi is due to the emergence of the body etc. which are brought into manifes tation by the sovereign will of citi herself. This inclusive role, however, is ever present. Otherwise (i.e. if cili were not ever active), even the body etc. would not be manifested i.e. would not appear as objects of consciousness). Therefore the practice

Prol. Leidecker’s translation of his pasinge hardly makes any sense,

.. प्रत्यभिशाहदयम् मज्जनाय अभ्यासः, न तु सदा प्रथमानतासारणमा तृताप्राप्त्यर्थम्,

इति श्रीप्रत्यभिज्ञाकाराः ॥ १५ ।।

एवं च चिदानन्दलाभे देहादिषु चेत्यमानेष्वपि चिदैकात्म्य

प्रतिपत्तिदाढ्यंजीवन्मुक्तिः ॥ १६ ॥ विश्वात्मसात्कारात्मनि समावेशरूप ‘चिदानन्वे लब्धे’ व्युत्थान वशायाँ दलकल्पतया बहाणनीलसुखाविषु आभासमानेषु अपि, यत्समावेशसंस्कारबलात् - प्रतिपादयिष्यमाणयुक्तिक्रमोपर्व हितात्

(the yogic practice) is recommended in order to remove the (Gulse) inclentification of the experient witli ile Body etc., not for attaining the status of the experiencing consciousness that by its very nature is always luminous. This is what the author of the excellent Pratyabhijnt means.

And thus :

Sutra-16. When the bliss of cil is attained, there is lasting consciousness of identity with cit even in the body etc. which are experienced. This state is jivan mukti (i.e. mukti even while one is alive).

Commentary

On the attainment of the bliss of consciousness i… on the attainment of samovolil or contemplative experience of unity consciousness in which the entire universe is experienced as identical with the Self, there is firmness in the consciousness of identity with cit in body, prāna, blue, pleasurel etc. even when they are experienced like coverings i.e. there is lasting experience of unity consciousness with cit in vyutthanalla condiअवभिशावादयम् चिद कारम्पप्रतिपत्तिधामयम्’-अविचला, चिदकत्वप्रथा, सैव ‘जीव न्मुक्तिः-जीवतः प्राणान् अपि धारयतो मुक्तिः प्रत्यभिज्ञातनिज स्वरूपविनाविताशेषपाशराशियात् । यथोक्तं स्पन्दशास्त्रे

‘इति वा यस्य संवित्तिः क्रीडात्वेनाखिलं जगत् ।

स पश्यन्सततं युक्तो जीवन्मुक्तो न संशयः ॥’ इति ॥१६॥

अम कयं चिदानन्वलामो भवति ?-इत्याह

मध्यविकासाच्चिदानन्दलाभः ॥ १७॥

सन्तिरतमत्वेन वर्तमानत्वात् तभित्तिलग्नतां बिना च कस्य

tion also on account of the force of the impressions (left behind) of the unity –consciousness (produced) during contemplation which is strengthened by the various means to be propounded. That firmincs of consciousness of identity with cif is j u tri, i.c. liberation of one who is still alive i.e. who still rctains luis vital breaths, which i.e. liberation) is clue to the complete disolution of the fetters (of ignorance) on the recognition of one’s truc nature.

As has been said in the Spanda sastra (i. c. by Vasugupta in the Spanxlakirika, nisyanda IT, verse 5) “He who know this i.e. a k ril bellire this verse in Spandikärika) and regards the whole world as a play, (of the Divine), being ever united (with the universal conckus), in without doubt, liberated even while alive”.

How is the bliss of acquired ? Regarding this the Sūtrakāra (the composer of the sutras) sys :

Sutra—17. By the development of the madhya (centre) is there acquisition of the bliss of the ci. .

The exalted Samvit (universal consciousness) itself is the centre inainuchas it is present as the innermost (reality)

प्रत्याभिशाहदयन् चित् अपि स्वरूपानुपपत्तः संविवेव भगवती ‘मध्यम्’ । सा तु माया वशायां तथाभूतापि स्वरूपं गयित्वा

‘प्राक् संवित्प्राणे परिणता’

इति नीत्या प्राणशक्तिभूमि स्वीकृत्य, अवरोहक्रमेण बुद्धिवेहादि भुवम् अधिशयाना, नाडीसहस्रसरणिम् अनुसृता । तत्रापि च पलाश पर्णमध्यशाखान्यायेन आब्रह्मरन्ध्रात् अधोवस्त्रपर्यन्तं प्राणशक्ति ब्रह्माश्रयमध्यमनाडीरूपतया प्राधान्येन स्थिता; तत एव सर्ववृत्ती नाम् उदयात्, तत्रैव च विश्रामात् । एवंभूतापि एषा पशूना निमीलितस्वरूपब स्थिता । यथा तु उक्तयुक्तिक्रमेण सर्वान्तरतमत्वे मध्यभूता संबिद्भगवती विकसति, यदि वा वक्ष्यमाणक्रमण मध्य

of all and inasmuchas the form or nature of any thing what soever cannot be possible without its being attached to it (i.e. Samvit or universal consciousness) as the ground or support. In spite of its being so (i.e. in spite of its being the innermost reality and ground of every possible thing), accord ing to the dictum at first sanoit is transformed into prana”, it conceals its real nature in the stage of Māyā and accepting the role of praña-sak/7,234 resting in the planes of buddhi, body etc. in a descending order, it has followed the counc of the thousand addis. Even there (i.e. at the stage of the individual embodiment) it remains principally in the form of the madhyama Ndi135 whose substratum is Brahman in the form of präna Jatti, right from brahmanandhraia down to adko-baktra137 like the central rib of a paláfala leaf. (It is called madhyama nädi or central nadi) because all the functions arise from that and come to rest there. Even though thus constituted, its nature remains hidden to the parts (i.e. the ignorant jivar). When, however, the exalted saatuit (consciousness) which, being the innermost reality of all forms the centre (madhya), develops by the process of the means described above (i.c.

प्राथमिशाइवयम् भूता ब्रह्मनाडी विकसति, तदा ‘तद्विकासात् चिदानन्दस्य’ उक्त रूपस्य ‘लाभ:’-प्राप्तिर्भवति । ततश्च प्रागुक्ता जीवन्मुक्तिः ॥ १७ ॥

मध्यविकासे युक्तिमाह

विकल्पक्षय-शक्तिसंकोचविकासवाहच्छेदाधन्त

कोटिनिभालनादयइहोपायाः ॥ १८ ॥ ‘इह’ मध्यशक्तिविकासे “विकल्पक्षयावय उपायाः’ । प्रागु पदिष्टपञ्चविषकृत्यकारित्वाद्यनुसरणेन सर्वमध्यभूतायाः संविदो विकासो जायते-इति अभिहितप्रायम् । उपायान्तरम् अपि तु

by the practice117 of pancakriya) or when the central brahma

di 140 develops14i as is to be described, then because of the development of that, there comes the attainment 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 the developrnent of the centre, it is said :

Sutra-18. Herein the means are, dissolution of vikalpa, sankoca and vikāsa of sakti, cutting of the vahas, the practice of the contemplation) of the koti (point, extermity) of the beginning and the end etc.

Commentary

Hercin i.e. in the unfolding of the central fakti, the dis solution of vikalpa, etc. are the means. It has already been explained that the unfoldment of sambid which forms the centre of all is achieved by following the authorship of the five-fold process as already taught. However, inother means is also being mentioned. There is an easy means by which one can dispense with (lit. shatter) all the fetters of rigorous

प्रस्पमिशाइद पम् उच्यते -प्राणायाम-मुद्राबधाविसमस्तयन्त्रणातन्त्रत्रोटनेन सुखोपा यमेव, हदये निहितचित्तः, उक्तयुक्त्या स्वस्थितिप्रतिबन्धकं विकल्पम् अकिचिच्चिन्तकत्वेन प्रशमयन्, अविकल्पपरामर्शन देहायकलुष स्वचित्तमातृतानिभालनप्रवणः, अचिरादेव उन्मिषद्विकासां तुर्य तुर्यातीतसमावेशवशाम् आसादयति ययोक्तम्

‘विकल्पहानेनैकाम्यात्क्रमेणेश्वरतापदम् ।’

disciplines like prandydma, 142 mudra, 24* bandha144 etc. When (an aspirant) keeps his citla (individual conscious ness) concentrated on the ramanid or cit (lit, heart)* restraining, by the method alluded to, the pikalpa 145 that obstruct staying in one’s real nature, by not thinking of anything whatsoever, and thus by laying hold of dpitalpa state, he becomes used to the habit of regarding his cil as the (real) knower, untarnished by body ctc., and so within a short time only, he attains absorption into turya146 and the state transcending taryn (turyātita) 147 which are on the point of unfolding

As has been said in Isvara-Pratyabhija, (IV A.I, ka, 11) By giving up rilalpa, and by one-pointedness of concentration), ont gradually reaches the stage of Medra-skip.

‘Hidaya’ here does not mean the physical heart, but the decpest conscious nei. It hau been called ‘hrdaya’ or litert, because it is the centre of reality. It is the light of consciousness in which the entire universe is rooted. In the individual, it is the spiritual centre.

$ Prof. Leidecker translate this in the following way : by becoming

liberated from all sorrow whatsoever, he is banjishing wikapa which im pedei cheerfulness”. How he has arrived at this interpretation pata all comprehension.

प्रास्यमिवाक्यम इति श्रीप्रत्यभिज्ञायाम् । श्रीस्पन्देऽपि

‘यदा क्षोभः प्रलीयेत तदा स्यात्परमं पदम् ।।’ इति । श्रीज्ञानगर्भेऽपि

‘विहाय सकलाः क्रिया जननि मानसीः सर्वतो विमुक्तकरणक्रियानुसृतिपारतन्त्र्योज्ज्वलम् । स्थितस्त्वदनुभावतः सपदि वेद्यते सा परा

दशा नृभिरतन्द्रितासमसुखामृतस्यन्दिनी ॥’ इति । अयं च उपायो मूर्धन्यत्वात् प्रत्यभिज्ञायां प्रतिपादित त्वात् आदौ उक्तः । शक्तिसंकोचादयस्तु यद्यपि प्रत्यभिज्ञायां न प्रतिपादिताः, तथापि आम्नायिकत्वात् अस्माभिः प्रसङ्गात् प्रबार्यन्ते । बहुहि प्रदर्शितेषु कश्चित् केनचित् प्रवक्ष्यति इति ।

In excellent Spanda also (Spandakärikā, Ni. I, ka. 9) (it has been said) :

When(mental) agitation would dissolve, then would ensue the high tatilage”.

So also in Jñana-garbha, (it has been said) :

“When, O mother, men renounce all mental activities and are polsed in a pure Kate being free from the bondage of the pursuit of seanc-activities, then by thy grace is that supreme state realized at once which rains down the nectar of undiminishad w unparalleled lappiness”.

This means has been described first, because it is the highest and because it has been taught in the Pratyabhijna doctrine. The sankoca of Sakti etc., though not taught in the Pratyabhijña doctrine, have been, nevertheless, mentioned by us on account of their belonging to the sacred tradition

Vimuktinukarana-kriyinussti-pirtantryalvalam” has been translated by Prof. Leidecker as their dependance ends in funt, because they devote themselves to the activity of the organ of those that are uyn.” This is a deplorable sample of many such meaning lois translations with which the book is replete,

मंस्यभिशाहदयम् ‘शक्तः संकोच’-इन्द्रियद्वारेण प्रसरत्या एव आकुञ्चनक्रमण उन्मुखीकरणम् । यथोक्तम् आथर्वणिकोपनिषत्सु कठवल्ल्यां चतुर्थ वल्लीप्रथममन्त्र।

‘पराञ्चि खानि व्यतृणत्स्वयंभू

स्तस्मात्पराङ्पश्यति नान्तरात्मन् । कश्चिद्धीरः प्रत्यगात्मानमैक्षद्

आवृत्तचक्षुरमृतत्वमश्नन् ।।’ इति । प्रसृताया अपि वा कूर्माङ्ग-संकोचवत् त्राससमये हृत्प्रवेशवच्च सर्वतो निवर्तनम् । यथोक्तम् _ ‘तदपोद्धृते नित्योदितस्थितिः ।’ इति ।

and their incidental connexion with it. If many means are described, some one may enter the state of sautāda) through Any one of them. The sarkoca of Sakti means turning in to wards the Self, by the process of withdrawal, of that conscious ness which is spreading externally through the gates of the senses (towards the objects). As has been said in the first mantra of the 4th chapter of Kathavalli belonging to the

Atharu wanigads. 145

The self-existeil on= pierced the opening of the senses) outward Hande me looks outward, not within one’s Self Sone wise man, wishing to tute immortality With reverted eyes (i. e. introspectively)

beholda (lit, beheld) the Immanent Sell. or (tho santoca of the fakti may be the (sudden) turning back from all sides of the externally spread fakti like the contraction of the limbs of the tortoise and its withdrawal into the interior on the occasion of fear. As has been said, “It being

प्रत्यभिज्ञाइदयम् “शक्तविकासः’ अन्तनिगूढाया अक्रममेव सकलकरणचक्र विस्फारणेन

‘अन्तर्लक्ष्यो बहिष्टिनिमेषोन्मेषवर्जितः ।’

इति । भैरवीयमुद्रानुप्रवेशयुक्त्या बहिः प्रसरणम् । यथोक्तं कश्यास्तोत्र

‘सर्वाः शक्तीश्चेतसा दर्शनाद्याः

स्वे स्वे वेद्ये योगपद्येन विष्वक् । क्षिप्त्वा मध्ये हाटकस्तम्भभूत

स्तिष्ठन्विश्वाधार एकोऽवभासि ।’ इति । श्रीभट्टकल्लटे नापि उक्तम्

‘रूपादिषु परिणामात् तत्सिद्धिः ।’

reverted there is resting in the ever-present (ātman).10 The vikara of Sakti hidden within results from the simultaneous opening of all the sense-organs.

“The object (of one’s atpiration) is to be won within, while the ex teralsight may be kept stowy without closing and opening of the eye-lids”.

This bhairavimudrad by means of absorption is external expansion. As has been said in kaksyāstotra.

“Throwing by will all the power like sccing etc. simultaneously and on all sides into their respective objects and remaining (urmoved) withis like a gold pillar, you (O Śiva ) alonc appear u the foundation of the universe”.

Kallata, the great scholar has also said, “That i.e. the development of pikësa or madhya Sakti) is accomplished by transformation (i.e. by viewing the consciousness that considers itself as outgoing as the same that is inward) even in the pre

प्रस्यमिशाइयम् इति शक्तेश्च संकोचविकासौ, नासापुटस्पन्दनक्रमोन्मिषत्सूक्ष्म प्राणशक्त्या भ्रूभेदनेन क्रमासादितोयकुण्डलिनीपचे प्रसरविश्रान्ति वशापरिशीलनम्। अध:कुण्डलिन्यां च षष्टवक्त्ररूपायर्या प्रगुणीकृत्य शक्तिं, तन्मूल-तवन-तन्मध्यभूमिस्पर्शावेशः । यथोक्तं विज्ञानभट्टारके

‘वह्नविषस्य मध्ये तु चित्तं सुखमयं क्षिपेत् ।

केवलं वायु पूर्णं वा स्मरानन्देन युज्यते ॥’ इति । अत्र वह्निः अनुप्रवेशक्रमेण संकोचभूः, विषस्थानम् प्रसरयुक्त्या विकासपदम्, ‘विष्लव्याप्तौ’ इति अर्थानुगमात् ।

sence of forms* etc.” The arikoca and vidāra of fakti cannote the practice of the condition of expansion and resting of Sakti in the stage of the Ordhua-Kundalini gradually brought about by the restraint of the prapa between the eye brows which (restraint) is accomplished by the power of the subtle prāna which develops gradually through the regulation of the vibrations in the cavities of the nosc.

In the state of adhah kundalini i81 whose location is indi cated by the sixth organ of medkrakanda151 after strengthening the prāņa fakti, there is entrance or absorption in its root, tip and middle. As has been said in Vijfāna-bhattāraka (i.e. Vijñānabhairava, 68th verse) “One should throw (i. e. concentrate) the delightful citla in the middle of chi and sija153 whether by itself or permeated by ady priple breath), goe would them

be joined to the bliss of sexual union”.

Herc bani represents the stage of sarikoca by the process of the entrance of prāna (in medhra-kanda). The pisal54 locus represents the stage of vitasa, by the technique of

Prof. Leldecker translates “rupadio Marijimdi’ is owing to the change in. form which is incorrect. The development of madlya-lakti is accomplish ed noi by change in form but by the transformation of consciousness.

प्रत्यभिशायदयम् ‘बाहयो:’–वामदक्षिणगतयोः प्राणापानयोः “छेदो’-हृवय विश्रान्तिपुरःसरम् अन्त : ककारहकाराविनायानच्कवर्णोच्चारण विच्छेदनम् । यथोक्तं ज्ञानगर्भ .

‘अनच्कककृतायतिप्रसृतपार्श्वनाडीद्वय

च्छिदो विधृतचेतसो हृदयपङ्कजस्योदरे। उदेति तव दारितान्धत मस : स विद्याकूरो

य एष परमेशतां जनयितुं पशोरप्यलम् ॥ इति ।

‘आदिकोटि:’ हृदयम्, ‘अन्तकोटि:’ द्वादशान्तः । तयोः प्राणो

prarara in accordance with the etymological explanation of the root vis to pervade. 185

By both shar is to be understood pram and apdra of which one (viz., apāna) is concerned with the left and the other (viz., prāna) is concerned with the right (nādi or channel of vāyu); cheda means cessation or pause by the sounding of amacka16d sounds like ka, ha etc. inwardly before which, however, they should be stopped in the heart. As has been said in Jiina-garbha :

“In the heart-lotus of one whove mind has been controlled, whose two nädls (the channels of vilyu) (i.c, whose flow of vayu in the two dl) ex Lending on both sida hanc been stilled by the restraint brought about by sounding vowel-les ‘K’ and whose blinding darkness has been dispelled, aria that prout of your knowledge, 0, (world mother) which is adequato to produce paramefaship even in the pady?”.

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

• This is highly mystie. See the coles 153-155 for exposition. Prof.

Leidecker’s translation of this passage is simply hopeless. It is impossible to work away the trapilation of such pusage without understanding their import from a teacher who is initiated in the tradition of the school.

प्रस्थमिशाहदयम् ल्लासविश्रान्त्यवसरे ‘निभालनं’-चित्तनिवेशानेन परिशीलनम् । यथोक्तं विज्ञानभैरव

‘हृद्याकाशे निलीनाक्षः पद्मसंपुटमध्यगः ।

अनन्यचेताः सुभगे परं सौभाग्यमाप्नुयात् ॥’ इति । तथा

‘यथा तथा यत्र तत्र द्वादशान्ते मनः क्षिपेत् ।

प्रतिक्षणं क्षीणवृत्तेईलक्षण्यं दिनैर्भवेत् ॥’ इति । आदिपदात् उन्मेषशानिषेवणम् । यथोक्तम्

‘उन्मेषः स तु विज्ञेयः स्वयं तमुपलक्षयेत् ॥’ इति स्पन्चे । तथा रमणीयविषयचर्वणावयश्च संगृहीताः । यथोक्तं श्रीविज्ञानभरवे एव

of the twelve (a measure of twelve fingers) 168 Nibhalamat means exercise or practice by fixing the mind at the time of the rising of prära and its coming to an end between these two15° (i.e. between hşdaya and dvadasanta). As has been said in Vijñānabhairava (49th verse). “He whose senses are increed ( nilinikph) in the ciher of the heart, who has entered mentally in to the centre of the heart-lotus, who excludes every thing cluc from consciousnes (i. e. who is one-pointed), attains to upranc happi nos, O Bekutiful one160.

So also (has it been said in Vijñāna-bhairava, 51st verse). “If one turns one’s mind to deadaldnt howmover and where over, the fluctuation of his mind will diminish every moment, and in a few days, he will acquire an extraordinary status”,

The word ādi i.e. et cetera refers to the practice of Murutra condition. As has been said in the Spanda (Spandakārika N. 3 Ka 9th). That is to be known as

; one may see it for ancielf”.प्रत्यभिशाईदयम् ‘जग्धिपानकृतोल्लासरसानन्दविजृम्भणात् । भावयेद्भरितावस्थां महानन्दमयो भवेत् ॥ गीतादिविषयास्वादासमसौख्यकतात्मनः । योगिनस्तन्मयत्वेन मनोरूढेस्तदात्मता ।। यत्र यत्र मनस्तुष्टिर्मनस्तत्रैव धारयेत् ।

तत्र तत्र परानन्दस्वरूपं संप्रकाशते ।’ इति । एवमन्यदपि आनन्दपूर्ण स्वात्मभावनादिकम् अनुमन्तब्यम् । इत्येवमात्रयः अत्र मध्यविकासे उपायाः ॥१८॥

मध्यविकासाच्चिदानन्दलाभ:, स एव च परमयोगिन:

Under this concept are also summed up the tasting etc. of beautiful objects. As is said in the excellent Vij Manabhai rava (72,79, and 74 verse).

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

What a jeg mentally become one with the incomparable joy of song and other objects, then of such i oncentrated pogle, there is identity with that (Le with the incomparable joy), because he becomes one with it.

Wherever the fina (the individual mind) finds its satisfaction, let it be concentrated on that. In cvery such cast, the true nature of the high est blies will shine forth.362

So also any other bhāvand (meditation) on the Self full of bliss may be inferred. The word, ’et cetera’ in the saira refers to such methods for the development of the madhya (centre).

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

प्रस्पमिशाइदयम् समावेशासमापत्त्यादिपर्यायः समाधिः, तस्य नित्योदितत्वे युक्तिमाह

समाधिसंस्कारवति व्युत्थाने भूयो भूयश्चिदैक्या

मान्नित्योदितसमाधिलाभः ॥१६॥ - आसावितसमावेशो योगिवरो व्युत्थाने अपि समाधिरससंस्कारण क्षीव इव सानन्दं घूर्णमानो, भावराशि वारदभ्रलवम् इव चिद्गगन एव लीयमानं पश्यन्, भूयो भूयः अन्तर्मुखताम् एव समवलम्बमानो, निमीलनसमाधिक्रमण चिदैक्यमेव विमान् व्युत्थानाभिमतावसरे

अपि समाध्य करस एव भवति । ययोक्तं क्रमसूत्रष

yogin, known also as Sandwsale, samopatii and other such synonymous terms. For bringing about its permanence (i.c. the permanence of Samadhi), the following) method has been mentioned.

Sutra-19 In vyutthana which is full of the after effects of samadhi, there is the attainment of permanent samddhi by dwelling on one’s identity with cit (the universal, supreme consciousness) over and over again.

Commentary

A great Yogin who has attained to Samdova, is still full of the samĀdhi-state even on the occasion of what is consi dered to be uputihna, beholding as he does, even in the condi tion of oultham, the entire) mass of entities to be dissolving in the cit-sky like a bit of cloud in autumn, reeling joyfully owing to the persisting) after-effect of the savour of samadhi, like one intoxicated, resorting to introversion again and again, and meditating on his identity with cit by the process of winllana-samadhi.104 As has been said in the Krama-sairas

*This state appears when delima-bir or the delusion of Mentily with the body disippears.

प्रस्पमिशाइदयम् ‘क्रममुद्रया अन्तःस्वरूपया बहिर्मुखः समाविष्टी भवति साधकः । तत्रादौ बाह्यात् अन्तः प्रवेशः, आभ्यन्तरात् बाह्यस्वरूपे प्रवेशः आवेशवशात्

जायते ;-इति सबाह्याभ्यन्तरोऽयं मुद्राक्रमः’ इति । अत्रायमर्थः सृष्टि-स्थिति-संहृतिसंविच्च कात्मकं क्रम मद्वयति, स्वाधिष्ठितम् आत्मसात् करोति येयं तुरीया चितिशक्ति: तया ‘क्रममुद्र या ‘अन्तरिति’–पूर्णाहन्तास्वरूपया; ‘बहिर्मुख’-इति, विषयेषु व्याप्ततः अपि समाविष्ट:’-साक्षात्कृतपरशक्तिस्फारः ‘साधक:’–परमयोगी भवति । तत्र च ‘बाह्याद्’ प्रस्यमानात्

“The sidhaka (the aspirant practising yogic discipline), (even) while gazing outward remains in samāvesa by Krama mudrales which is characterized by inwardness. Owing to the force of doufa, there takes place in this, first an entrance from the external into the internal, and (then) an entrance from the internal into the external. Thus this mudra-krana is both of the nature of the external and internal.” This is the meaning of this quotation. Krama-mudraya i.e. by krama mudra. Krama means the succession of the cyclic conscious ness of emanation (srsti), maintenance (sthiti) rc-absorption (samhfti). Mudra means mudrayati i.c. the furiya (fourth) power of consciousness (consciously) makes one’s own the world-process which (already) rests in one’s (highest) Self. (So the whole thing means)By brama-wudra i.c. by that turiy power of universal consciousness which consciously) assimilates to one self the succession of emanation, maintenance and re-absorption which already) rests in the (highest) Self. Andas-suar paya means by the essential nature of the full or perfect I (The entire sentence means)-The Sadhaka i.e. the aspirant, the yogin of the highest type becomes sama vista i.c. one who has realized the unfolding of the highest Sakli cven while he is extroverted i.c. even while he is busying himself with sense-objects. (This he is able to do) by

मत्यभिज्ञादयम् विषयग्रामात् ‘अन्तः’ परस्यां चिति भूमौ, प्रसनक्रमणव ‘प्रवेशः’ समावेशो भवति । ‘आभ्यन्तरात्’ चितिशक्तिस्वरूपात् च साक्षा स्कृतात् ‘आवेशवशात्’–समावेशसामर्थ्यात् एव ‘बाह्यस्वरूपे– इदन्तानि स विषयग्राम, वमनयुक्त्या ‘प्रवेशः’-चिद्रसाश्यानता प्रथनात्मा समावेशो जायते ;-इति ‘सबाह्याभ्यान्तरः अर्य’ नित्योदितसमावेशात्मा, ‘मुदो’–हर्षस्य वितरणात्, परमानंद स्वरूपत्वात्, पाशद्रावणात्, विश्वस्य अन्तः तुरीयसत्तायां मुद्रणात् च

Krama-mudra which is of the nature of full consciousness of the perfect self. In this process, there occurs, through the assimilation (lit., devouring) of the totality of the external sense-objects into the internal i.e. into the highest cili plane (the plane of highest or universal consciousness), penetration into the inner or samnāzveda by the very process of assiinilation, Again there occurs, through the internal i.c. through the realization of the nature of cirisaki by the power of saindea, 1 penetration or entrance into the external i.e. into the totality of sense-objects appearing as the this (idanta) by the process of externalization (vamana). This (pravesa or penetration or entrance) is (also) samāvesa of the nature of the manifestation of the solidification of the essence of cit

(universal consciousness).

His eternally active (nityodita) samāvvela, which is external and internal at the same time, is of the nature of mudra, because :

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

Mudrais etymologically derived in three ways : () mudam rati (dnditi) i.e. thai which gives gud’ or joy (a) mum drivayali i.e. that which dissolves me (boodigo) (3) mudrayall iti i.c. that which seals up (the univeric into urba).

प्रत्यभिशायदयम् मुद्रात्मा, क्रमः अपि सृष्ट्यादिक्रमाभासकत्वात् तत्कमाभासरूपत्वात् च ‘क्रम’ इति अभिधीयते इति ॥१९॥

इदानीम् अस्य समाधिलाभस्य फलमाह

तदा प्रकाशानन्दसारमहामन्त्रवीर्यात्मकपूर्णाहन्तावेशात्सदा सर्वसर्गसंहारकारिनिजसंविद्देवताचक्रेश्वरताप्राप्ति

र्भवतीति शिवम् ॥ २० ॥ नित्योदित समाधी लग्घे सति, प्रकाशानन्दसारा–चिदा

of the nature of the highest bliss; (2) it dissolves (drāvanāt) all fetters.

(3) it seals up the universe into the being of the inner furia (the fourth or highest consciousness).

It is also called Krama (succession, cycle), because (1) it Causes 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 this Famidhi

Sutra-20. Then (i. e. on the attainment of kramamudra) as a result of entering into the perfect I-consciousness or Self which is in essence cit and danda (consciousness and bliss) and of the nature of the power of great mantra, there accrues the attain ment of lordship over one’s group of the deities of consciousness that brings about all emanation and re absorption of the universe. All this is the nature of Siva.

On attaining lasting samadhi, there accrues lordship over the group of the deities of consciousness 104 which cakra, or group) always brings about every kind of emanation and

___95

प्रत्यभिज्ञादयम् ह्लादकघना महती मन्त्र वीर्यात्मिका’–सर्वमन्त्र जीवितभुता ‘पूर्णा’ पराभट्टारिकारूपा या इयम् ‘अहन्ता’–अकृत्रिमः स्वात्मचमत्कारः, तत्र ‘आवेशात्’ “सदा’ कालान्यादेः चरमकलापर्यन्तस्य विश्वस्य यो ‘सर्गसंहारौं’–विचित्रौ सष्टिप्रलयौ ‘तत्कारि’ यत् ‘निजं संवि देवताचक्रं तवैश्वर्यस्य प्राप्ति:’–आसादनं भवति, ‘प्राकरणिकल्प परमयोगिन इत्यर्थः; इति’ एतत् सर्व शिवस्वरूपमेव इति उप संहारः-इति संगतिः । तत्र यावत् इवं किंचित् संवेद्यते, तस्प संवेदनमेव स्वरूपं ; तस्यापि अन्तर्मुख विमर्शमया: प्रमातारः तत्त्वम् । तेषामपि विगलितदेहाधुपाधिसंकोचाभिमाना अशेषशरीरा सबा शिवश्वरतव सारम् । अस्या अपि प्रकाशकसद्भावापादिताशेषविश्व

re-absorption of the universe beginning with Kalāgnia, and ending with the last Kala (phase) (known as fantā kalā), by entering into the natural bliss of Self-consciousness which is of the essence of prākaja and Amanda i.e. consciousness and bliss, which is the very soul of all the mantras (sarva-mantra-jivita-bhūtā), which is perfect (purna) i.c. the highest vimarša (parā bhattārikā-rupā).14 This lordship accrues to the greatest Yogin referred to in this context. This is the meaning. “Tti Sivam’ is to be construed 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. rm ) is cognition (i.e. pramana). Of this again, the inwardly turned experients (i.e. pramálas) full of self-conscoiusness are the essential truth.

Of these experients) too, sadasina-isoaraship is the essence in which sense of identification with the limiting adjuncts of body a cetera has dissolved and whose body is the whole universe. And the highest reality of this (Sadasiva-Isvaraship) is the blissful great Lord Himself who is full of ramatkāra16 or vimarla (the bliss of perfect self consciousness) of the entire

प्रस्पभिशाददयम् चमत्कारमयः श्रीमान् महेश्वर एव परमार्थः –नहि पारमार्थिक प्रकाशावेशं बिना कस्यापि प्रकाशमानता घटते–स च परमेश्वरः स्वायसारत्वात् आदि-क्षान्तामायीयशब्दराशिपरामर्शम पत्वेनैव एतत्स्वीकृतसमस्तवाच्य-वाचकमयाशेषजगदानन्दसभावापावनात् परं परिपूर्णत्वात् सर्वाकाइमान्यतया आनन्दप्रसरनिर्भरः; अत एवं अनुत्तराकुलस्वरूपात अकारात् आरभ्य शक्तिस्फाररूपहकला पर्यन्तं यत् विश्व प्रसूतं, क्षकारस्य प्रसरशमनरूपत्वात्। तत्

universe brought about by one-ness of being” (eka-sadbhava) with rakala (the substratum of all minifestation)170

There cannot indeed be the manifestation of anything unless it shares (lit; enters) the light the source and substra tum of all manifestation) of the Highest Reality. And the Highest Lord is full of the flow of bliss, because of His being free from all desire, because of His being fully perfect, because of His being the essence of absolute freedom, and because of His having attained to the state of full jagadananda171 in having made his own the entire world consisting of indicator or word (vācaka) and indicated or object (vācya) by reflection (lit; seizing mentally) on the entire assemblage of non-mayiyat Word:111 from “7’ to ‘kra’.

Therefore the extended universe beginning with the letter) which is the nature of the highest “alula173 and upto the letter “ha” indicative of the unfolding or expansion of Saktika indicating only the finir of the expansion that (universe) flashing forth or vibrating, by virtue of the combination of “a” and “ha” and being accepted inwardly

a-sad-wded me oneness of being with (prakasa), not the only reality (in existence as Prof. Leidecker thinks. + Though the text even is accepted by Prof. Leidecker is TRUTH 14

शाब्दराशि i.. क्षान्त + अमायोय शब्दराशि, curiously enough the translate this as the “whole throng of wd-sounds from ‘a’ to ’ 4

प्रस्पमिशानदयम्

97 अकार-हकाराभ्यामेव संपुटीकारयुक्त्या प्रत्याहारन्यायन अन्तः स्वीकृतं सत् अविभागबेदनात्मकबिन्दुरूपतया स्फुरितम् अनुत्तर एव विश्राम्पति –इति शब्दराशिस्वरूप एव अपम् अकृतको विमर्शः। ययोक्तं . ‘प्रकाशस्यात्म विश्रान्तिरह-भावो हि कीर्तितः ।

उक्ता च सैव विधान्तिःसर्वापक्षानिरोधत : ॥

स्वातन्त्र्यमथ कर्तृत्वं मुख्यमीश्वरतापि च ।’ इति । एव च अहन्ता सर्बमन्त्राणाम् उदयविश्रान्तिस्थानत्वात् एतद्वलेनैव च तत्तदर्य क्रियाकारित्वात् महती वीर्यभूमिः । तदुक्तम्

‘तदाकम्य बलं मन्त्रा’..

..त एते शिवमिणः ।।”

in the manner of pratyāhāra, 174 rests in the Highest Reality in the form of birdy175 indicative of the consciousness of non differentiation. Thus this natural vimarfa or inward experience is of the nature of the congregation of words.

As has been said by Utpaladeva in Ajada-pramats siddhi, verse 22 and 23).

“Resting of all objective experiencet within oneself is what is meant by I–feeling

This “reating” (within onevelf), is called.

Sovereignty of Will, primary docrthip, and lordship because of the cancellation of all relational consciousness, and of dependence on anything outside onerell.s

† Pratite here does not mean, the divine light”., but “gbatamukhidi

vedya-prakafuya’-all objective experience like jar, plenure etc. “Sardekra-wiredhata” doce not mean “because “perception of the univerwe is impeded”, a Prof. Leidecker thinks. ..

प्रसभिशाहदवम् इत्यन्तम् श्रीस्पन्चे । शिवसूत्रेषु अपि

‘महादानुसंधानान्मन्त्रवीर्यानुभवः, (१७० २२ सू०) इति । तदत्र महामन्त्रवीर्यात्मिकायां पूर्णाहन्तायाम् ‘आवेशो’ बहप्राणादिनिमज्जनात् तत्पदावाप्त्यवष्टम्भेन देहादीनां नीलादीना मपि तब साप्लावनेन तन्मयीकरणम् । तथा हि–देहसुखनीलादि यत् किंचित प्रयते, अध्यवसीयते, स्मर्यते, संकल्प्यते वा, तत्र सर्वत्रैव

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

It has been said in the excellent Spanda, beginning with (i.c. Spanda kārikā, II Nisyanda, 1st and 2nd verse). .

“All mantras approaching this power” etc. and closing with.

“All these (mantra ) are endowed with the nature or the characte riatic mark of Siva. I

In Siva-sūtras also, it is said :

“By investigations of the great lake, 176 One acquires the experience ofmirira-power.”

Here, then the penetration into the perfect Self which is of the nature of great mantra-power, is becoming one with it by the immersion of the body, prana etc. (into it), by steadiness in the achievement of that stage (of perfect Self), and by irrimersing in its essence the (experience of) body, blue etc. So that then whatever appears e.g., the body, pleasure (inner

I Here again Prof. Leidecker hat kungled. ‘Ta ne’ refers to the mantras

Sisa dhana means Sirasya dharmah (subhdral] [ui] jdm " i.. having the nature or characteristic mark of Siva. This does not mean ’those who walk in the law of Siva’ as Prof. Leidecker thinks.

Cr. मन्त्रा वर्णात्मका सर्वे, सर्वेवर्णाः शिवात्मकाः” quoted by Kemarija in his commentary on Sutra-12. $ Investigation or douandhina means the conciousness of identity with

Samvit or the supreme cosciousness

मत्यभिवादयम् भगवती चितिशक्तिमयी प्रथा भितिभूतव स्फुरति ;-तबस्फुरणे कस्यापि अस्फुरणात् इति उक्तत्वात् । केवलं तथा स्फुरन्स्यपि सा तन्मायाशक्त्या अवभासितवेहनीलाद्युपरागदत्ताभिमानवशात् भिन्न भिन्नस्वभावा इव भान्ती ज्ञानसंकल्पाध्यवसायादिरूपतया माया प्रमातृभिः अभिमन्यते ; वस्तुतस्तु एकव असो चितिशक्तिः । यथोक्तम् … ‘या चैषा प्रतिभा तत्तत्पदार्थक्रमरूषिता ।

अक्रमानन्तचिद्रूपः प्रमाता स महेश्वरः ।।’ इति । तथा

experience), blue (experience of outer objects) etc., or what ever is known for certain, or remembered, or thought out– in all these cases it is the play of cit-Sakti which flashes forth as the background (of all experience). It has been (rightly) said, “without its flashing, there is no flashing of anything (whatever).” Only while flashing in this manner, she by her mad-fakti appearing as of this or that nature owing to her assuming the nature (lit : colour) of manifested body, blue etc., (i.c. owing to her considering herself as the body, blue etc.), is considered by the māyā-subjects (i.c. ‘jivas or empi rical selves) as knowledge, ideation, resolution etc. In reality, however, this citi-fakti is one and the same. As has been said in Isvara-pratyabhijña, Jñānādhikara, VII Ahn. verse 1st).

“That consciousness whilch is coloured (blentified) with the succeuios of different objects (tan-a-diakrama) is nothing other than

The great Lord, the highest knower and of the nature of sucreazion-la infinite consciousnes”. So (also) (it has been said in Ivara

pratyabhijña, Jhanadhikāra, V Ahn, 18th verse).

#Mahekvarn would be limited by time, If there is succession in His con:

sciousnext. His consciousness is atrima (timelow). Ancie (pacclen).100

प्रात्यभिशादयम् ‘मायाशक्त्या विभो: सैव भिन्नसंवेद्यगोचरा ।

कविता ज्ञानसंकल्पाध्यवसायादिनामभिः ।।’ इति । एवम् एषा सर्वदशासु एकब चितियाक्ति: विजृम्भमाणा यदि तवनुप्रवेश-तववष्टम्भयुक्त्या समासाद्यते, तत् तदावेशात् पूर्वोक्त युक्त्या करणोन्मीलन निमीलनक्रमेण सर्वस्य सर्वमयत्वात् तत्तत्संहा रादौ अपि ‘सदा सर्वसर्गसंहारकारि यत् ‘सहजसंवित्तिदेवताच क्रम्’– अमायोयान्तर्बहिष्करणमरीचिपुजः, तत्र ‘ईश्वरता’–साम्राज्य परभैरवात्मता, तत्प्राप्तिः भवति परमयोगिनः । यथोक्तम् :

‘यदा त्वेकत्र संरूढस्तदा तस्य लयोद्भवौ । नियच्छन्भोक्तृतामेति ततश्चकेश्वरो भवेत् ।।’

“Owing to the maky-Inkii of the Lord, she herself having to do with different knowables is called knowledgs, ideation, resolution and by other miumcs.”

Thus it is one and the same cili - sakti in all conditions. When, as she unfolds, if by means of entry into and stability of it, she is attained, then by entering into her, and by the means previously described, i.e. by successive unfolding and infolding of the senses, because of cverything being of the nature of everything else, even in the re-absorption etc. of every thing, whatever group of natural consciousness-deities there is, c.g. the non-moyixa group of inner and external senses, which is ever projecting and ever withdrawing. Over all this the highest popin acquires lordship and parabhaira-ship (i.e. becomes the highest blairava).

As has been said (in the Spandakirikin, 3rd Nisyanda, -19th verse).

“When one is rooted into the one place i.c. into the Madera in consist ing of the perfect I-consciousness then controlling the diku (emanatlon) and lay (absorption) of it (i.c. of the prywaka or Sakpadarinthe “subtle body), one acquires the slalus of (real) njayer, and then

becomes the lord of the Mtra (of the group of the sec-dcities)”.

101

प्रस्पभिशाहंदर्यम् इति । अत्र एकत्र इति

एकत्रारोपयेत्सर्वम्.. ..।’ इति । चित्सामान्यस्पन्बभूः उन्मेषात्मा व्याख्यातव्या । तस्य इति अनेन

‘पुर्यष्टकेन संरुद्ध .. ..।’ इति उपक्रान्तं पुर्यष्टकम् एव पराम्रष्टव्यम्; न तु यथा विवरण कृतः ‘एकत्र सूक्ष्म स्थूले शरीरे वा’ इति व्याकृतवन्तः। स्तुतं च मया

Here the one place’ (is explained in the following, spandakārika, Nisyanda III, V. 12)

“Every thing should be deposited into the one place (i.c. into the cit-day (Here) “Ekatra’ or ‘one place should be interpreted as the state of the general vibration of cit, being of the nature of munursa.

Then word “tasya’+ (its) in the verse cited above is to be understood to mean purposjaka’ (subtle body) inasmuchas the previous Sutra (in Spanda-Kärika) begins with ‘held or bound by puryaslaka (subtle body)”. It is not to be inter preted as ‘in one place, gross or subtle body’, as Kallatācārya, the writer of Vivarana has done.

• “Tasya” (ofil) as interpreted by the text refers to ‘puryataka’ or the

subtle lody, but a better interpretation is given by Swami Laksamana Joo is that it refers to akti-cakra’ or the group of laktis, for it is the Saku-cakra that is responsible for leyt (absorption) and whard (cmanation). This does not mean “This puryataka one must approach and conquer

as Prof. Leidecker has interpreted it in his translation † Kallatidirya was the pupil of Vangupta and wrote ytti on the

Spandasätras. He flourished in the latter half of the gth Century A. D.

102

. प्रस्पभिलाइवयम् ‘स्वतन्त्र श्चितिचकाणां चक्रवर्ती महेश्वरः । संवित्तिदेवताचऋजुष्टः कोऽपि जयत्यसौ ॥’

इति । इतिशब्द उपसंहारे, यत् एतावत् उक्तप्रकरणशरीरं तत् सर्व ‘शिवम्-शिवप्राप्तिहेतुत्वात्, शिवात् प्रसृतत्वात् शिवस्वरूपाभिन्न स्वात् च शिवमय मेव इति शिवम् ।।

देहप्राणसुखादिभिः प्रतिकलं संरुध्यमानो जनः पूर्णानन्दघनामिमां न चिनुते माहेश्वरी स्वां चितिम् ।

मध्येबोधसुधाब्धि विश्वमभितस्तत्फेनपिण्डोपमं यः पश्येदुपदेशतस्तु कथितः साक्षात्स एकः शिवः ।।

And it has been lauded by me (in the following verse):

“He who has become independent ruler177 (Lc. who is no longer under the control of the senses) of the citicatra and the great lord, being krved by the group of rensedeltics, 17 isonly a rare being that is so victorious”.

The word ‘iti’ in the satra connotes conclusion. The word “Siva’ in the sutra means that whatever is the body of the above text (i.c. whatever has been said in the text) is Siva, because it is a means to the attainment of Siva. It is Siva also, because it has come from Siva, because it is not different from the true nature of Siva, and because it is indeed Siva..

Man bound constantly by the body, pram, pleasure etc. does not recognise his own cul consciousness) which is of the nature of the great Lord and full of perfect bliss.

But he who, owing to this instruction, beholds in the occan of the nectar of (spiritual) awareness the universe as a mass of its (i.c. of the ocean of the nectar of awareness) foam on all the sides, is said to be the one Siva in sooth.

163

प्रत्यभिचाहृदयम् येषां वृत्तः शांकर : शक्तिपातो

येऽनभ्यासात्तीक्ष्णयुक्तिध्वयोग्याः । शक्ता ज्ञातुं नेश्वरप्रत्यभिज्ञा

मुक्तस्तेषामेष तत्वोपदेशः ।।

समाप्तमिदं प्रत्यभिज्ञाहृदयम् ॥

कृतिस्तत्रभवन्महामाहेश्वराचार्यवर्षश्रीमदभिनवगुप्तपावपयोपजीविन:

श्रीमतो राजानकक्षेमराजाचार्यस्य ।।

शुभमस्तु ।।

This instruction in the truth has been given for those to whom has accrued the descent of Sakti Wrought by Siva, but who for want of the discipline of serious study are unfit for keen arguments, and are hence incapable of understanding the Isvara-pratyabhijna (i.c. the Pratyabhijña philosophy hy Utpaladeva).

Concluded is this Pratyabhijñāhrdya (The Secret of Recognition).

This work [book] is by the glorious, teacher, Rajinaka Kșemaraja, dependent on the lotus-fect of the glorious Abhinavagupta, the best among the venerable, great Śaiva teaehers.

May there be welfare [for all] !

NOTES

Recognition-This is the doctrine which teaches that the individual self (nara or jiva) is identical with the Universal Self (Siva). He has forgotten his Real Self owing to the limitations of his psycho-physical mechanism. The Śaiva doctrine of Kashmir is called Pratyabhijña-darsana or the Philosophy of Recognition because it brings home to the individual the truth that once he recognises his Real Self, he will be free from his cgo-hood which is the product of his identification of himself with his psycho-physical mechanism, and will thus realize that his Real Self is identical with the Universal Self.

This system is also known as Trika darlana i.e. the system of the triad., viz., (1) Nara, the bound Soul (2) Sakti the divine power and (3) Siva, the lord who releases the bound soul from his bondage. This is a mystic philosophy, describ ing all these three conditions.

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

Siva-This is derived from the root di (to lic), and from the root $vi (to cut asunder). Both these meanings arc implied in Siva. Siva is one ‘in whom all things (viz., all objects and subjects) lie’. He is also one who cuts asunder (fyati papam illi Siwa) all sins. Siva is thus both the funda mental ground of all reality and the supreme Benevolence or Good who by His grace saves all. He is the supreme or Absolute both from the metaphysical and soteriological point of view. The name Siva for the Highest Reality is therefore, a very happy choice. Siva is the Highest Reality as well as the Highest Good.

In addition to Pratyabhijia, Trika, and Spanda, this system is also known as Śaiva-darsana or Bhairava-darsana

106

PRATYADINAHRDAYA i.c., the system positing Siva as the all-of-reality-and good. As this system is non-dual, it is sometimes called Kashmirian Śaiva philosophy in order to distinguish it from the Śaiva philosophy of the South which is dual.

Satatam-enternally may be read with #amah or with pancakralya-vidhayine. In the former case, it would mean ‘my eternal adoration to Siva’. In the latter case it would mean “my adoration to Siva who eternally brings about the five processes’. The latter construction is better as it indicates that Siva’s activity is incessant.

. 4. Pancakpty or the five acts brought about by Siva are -

(1) Sri-Letting go; casting out of oneself. The usual translation “creation’ is misleading. Creation implies that the creator acts upon an external material, and thus brings about the world-process. This translation does not do justice to the Indian point of view, particularly to the point of view of Śaiva philosophy. Srsti is derived from the root “sj” which means to let go’, ’to pour forth’, ’to cast out’. This implies that the world-process is already implicitly contai ned in Siva. He only lets it go or casts it out of himself. He has not to work on an external material in order to bring about the world-process. According to Śaiva philosophy, the world is not a creation, but an emanation, it is a theophany.

(2) Sthiti-maintenance of the world-process).

(3) Samhāra or Samhrti –withdrawal or re-absorption. It does not mean destruction. There is no destruction of the world. It is only re-absorbed by Siva for a time. Destruc tion is only a metaphorical and secondary sense of samihdra, not its primary sense.

(4) Vilaya or pidhāna-conccalment of the real nature of the Self.

(5) Anugraha-grace.

These five krlepas imply that Siva lets go the universe out of himself, imparts existence to it and finally withdraws it into himself only to let it appear again. This makes a cycle which is called a kalpa. There is no final end to the world

NOTES

107 process. The cosmic process is repeated from cternity to eternity.

Artugraha is the act of grace by which Siva brings about the liberation of man. The first four triyas are cosmological, the last is soteriological. The five krtyas are not an artificial mixture of two standpoints–one cosmological and the other soteriological. Rather anugraha is the raison d’etre of the first four krbyas, it is that for the sake of which the first four krtxas come into play. It expresses the abounding love of Siva.

Paramartha-Parama+artha : Parama means the Highest; “artha’ means both ‘reality and goal or value’. Paramārtha connotes both the Highest Reality and the Highest value. According to Indian thought, the Highest Reality is also the Highest Value of man. In the realization of the Highest Reality consists the meaning and purpose of human life.
Sudima may mean either one’s nature or one’s self. In the former case, the line “cidanandaghama-seda-paramarthe bhāsand would mean “wlio makes manifest the Highest Reality (which is at the same time the Highest Value) whose Nature is cidana daghara i.c., a mass of consciousness and bliss or compact consciousness and bliss. In the latter case, it would mean who makes manifest the Highest Reality (which is at the same time the Highest Value), viz., His Self (which is also the Real Self of cach individual) that is a mass of cons ciousness and bliss”. There is a double entendre in ‘svätma’ viz., His Self (the self of Siva) and the self of each individual the implication being that His Self is indentical with the Real Self of each. This translation is preferable, as it is more in line with the general tenor of this system.
Cidänandaghana-mass of consciousness and bliss. In Sankara Vedānta, the expression used is generally ‘sacci dānanda” i.e., sa! (existence ) cił (consciousness) and äranda (bliss). In this system, “sat” has been dropped as super fluous, for according to it, cit or consciousness alonc is sat or real. Cit and sat-consciousness and existence or reality are synonymous. There can be nothing outside consciousness

10g

RRATYADHIJNAHRDAYA which may be called existent or real. Sankara also says,

Sat eva bodha, bodha eva satta 1.6., Existence itself is cons ciousness, and consciousness itself is existence.

Upanisat-up-ni-sad (sit) i.e. sitting down near to or sitting down at the fect of another (i.c., the teacher) to listen to his words. It, therefore, has come to mean “rahasya’ or secret knowledge obtained in this manner. It is equivalent to secret or esoteric doctrine. The word has also been inter preted by Sankara as “destruction (of ignorance) by reveal ing the knowledge of the supreme spirit’. Here the word has been used in the sense of ‘secret or esoteric doctrine’.

• 9. Samkara-‘Sam Karoti iti Samkarah’ one who brings about happiness and welfare is Sarkara. This is another name of Siva. Samkaropanial, therefore, means the esoteric doctrine pertaining to Sarnkara or Siva i.e., the esoteric system known as Śaiva philosophy.

Samsara-Samsarati it sansärah i.c., that which is always on the move’;that which is continuous “pro-cess’. The word ‘world’ or universe’ can hardly do justice to this idea. Etymologically the word “samudra’ also means ‘wander ing through’ (a succession of states) of the jioa or the individual soul. It is in this sense that ‘sowadra’ is called “pia” or poison here. It is not the world a world which is poison, but the “wandering through of the jiva as a being disintegrated from Reality, cut off from his Innermost Centre, which is poison. ‘Visa’ is derived from the root “pija’ of the third conjugation (weer). meaning ’to pervade’, hence anything actively pernicious i.c., poison. The root vis’ in the fourth conjugation (

van) means also “to separate, to disjoin’. There may be a suggestion here that “sansara’ is ‘ia’ because it disjoins us, disintegrates us from Siva-(the Highest Reality).

Samiada–This is the noun form of “san-d-vi?”, meaning to enter into. Samdeca, therefore, means mergence or identification. Samdala with the Highest Lord means identification of the individual Self with the Universal Self. The individual, in this state, feels that he is nothing else than

NOTES

109

Siva. Samo da, also means taking possession of the individual by the Divine. The outcome is the same, viz., identification with Siva. According to Abhinavagupta, defa means the subordination or disappearance of the personal nature of the aspirant and his identification with the divine nature of Siva.

“Avelasca asvatantrasya svatadrupānimaijanät. Para tadrupatā Sambhorādyācchaktyavibhäginah” Tantraloka I volume I Ähnika, Verse–173.

Satti is the energy of Sia, and, therefore, not different from him. With this, he brings about parcia or the five cosmic processes. Satti-pata means the descent of Salti. Saxti-pta on an individual means the imparting of anugraha or grace to him.
Sötra-Lit., ’thread’; hence, it has come to mean that which like a thread runs through or holds together cer tain ideas; a rule, a formula; a direction. Cp. Latin, ulura, English, suure

A Süfra must contain the fewest possible words, must be free from ambiguity, must be meaningful and comprehensive, must not contain useless words and pauses and must be faultless.

Shalanira-this is an adjective qualifying Citi. This means dependent only on itself and nothing else. It means that it is absolved of all conditions, and is free to do anything it likes. The word Svatantra, has therefore, been rendered by two words; viz., alysolute, and of its own free will.
CiThis means “universal consciousness and is feminine gender in Sanskrit. Citi and Cit are synonymous. They are distinguished from citta which means ‘individual consciousness”.
Siddhi-means effectuation which includes (1) prakasana or srsti-emanation (2) sthiti–maintenance of what is emanated, and (3) faithdra, withdrawal or re-absorption.
Sada fiddeh blünyantasya– from Sadasiva down to the earth. According to this system, there are 96 Mas or principles. These are divisible into two; viz., the Suddha adhod, the pure or the supramundane way or course and the afuddha110

PRATYABHI NAHRDAYA adhai or the impure i.e. the mundane way or course. The 36 Allows are given below in a dexoending order from Siva, the Supreme principle.

Above manifestation

Siva, the Highest Principle or universal consciousness.

In this, cit or consciousness is predominant. 2. Sakti, Siva’s inseparable conscious energy. In this

ananda or bliss is predominant.

Suddha addhva or Supramundans manifestation

Sadasiva i.c. the ever benevolent. In this fatwa aharla

or I-consciousness and icchi or Will are predominant. Idanti or this-consciousness (i.c. world-consciousness ) is not so prominent. The world is in an indistinct state

at this stage. 4. Távara, i.e. the Lord. In this both I-consciousness and

world-consciousness are equally prominent, and jina

or knowledge is predominant. 5. Vidyā or Sudhavidya or Sadvidya pure, unlimited

knowledge. In this there is the consciousness-This (universe) am I, and kriyā or action is predominant. The first five–from Siva to Sadvidya-are called Suddha talia, because the relationship of subject and object is a single unit upto this stage i. e. the object is per ceived as a part of the subject. These five tattvas represent the universal aspect of consciousness.

Akuddha addhyā or mundane manifestation

Māya, the universally formative or limiting principle.

Sometimes, this is not included in the Kancukas, as it is a principle superior to the Kañcukas. This veils the real Sell and brings about the consciousness of different

objects. 7. Kalā, i.e. limitation in respect of authorship or efficacy. 8. Vidyā, knowledge i.c. limitation in respect of knowledge.

NOTES

111

Raga, inclination, limitation in respect of desire, e.g.

I may enjoy this, I may own that etc. 10. Kāla i.e. limitation in respect of time, division of past,

present, and future. 11. Niyati-Restriction i.e. limitation in respect of space

and cause. 12. Puruşa-when the Divine by his Mayā veils His real

Self and accepts the status of a limited experient, he is known as Puruş. At this stage the Sarvakurtstva or omnipotence of the Divine is reduced to kala or limited authorship, His sarvajMatva or omniscience is reduced to vidyā or limited knowledge; His pürnatva or all fulfilment is reduced to rāga or want and desire; His nityatva or eternity is reduced to käla or time-division; His vyāpakatva or omnipresence or all-pervasiveness is reduced to niyati or limitation in space or His svātantrya is reduced to cause-effect relationship. From Kalā to Niyati is generally known as the five kañcukas or cover

ings, veils of Māyā put on by the Divine. Prakrti-the root or matrix of objectivity from Buddhi

down to earth. 14. Buddhi, the ascertaining intelligence. 15. Ahamkära, the ego-making principle. 16. Manas, the conceptive consciousness. 17-21. The five jñanendriyas or organs of perception (audi

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

the five perceptions. 32-36-The five mahabhūtas the gross-elements, viz., akafa

(ether), vāyu (air), agni (fire), apas (water) and bhumi (carth).

ALL

Parapramat means the Highest Experient. Pramāts means measurer or the subject of experience. The highest

experient is parama-Siva, the highest Siva. . 19. Parafakti–the highest Sakti. This is distinguished

112

PRATYABHIJNAHRDAYA

from the subsidiary faktis that pervade the universe and bring about all kinds of things. They are various aspects of the highest Sakri. Sakti means divine consciousness or conscious energy which is non-distinct from Siva. It is Siva himself in his active aspect of manifestation and grace.

Vimarša-Vi +mss. The root “mrs’ means to touch. “Vimps’ means to touch mentally. It is a highly technical term of this system. Paramasiva, the ultimate reality is not only prałdia or luminous consciousness, but also vimarśa i.c. conscious of its consciousness. Vimarla is Self-conscious ness or pure I-consciousness of the highest Reality. It is this vimarśa or self-consciousness of reality that brings about the emergence of the universe (srsti), its manifestation (sthiti) and its withdrawal (simhara) into it again as identical with its joy of pure I-consciousness. vimarśa assumes three moments, viz., going out of itself (srsti), manifesting its conti nued existence (sthiti) and then returning to itself (samhāra) cf. “Iha khalu parmesvarab prakāfitma; prakāgasca vimarśa svabhāvab: vimargo nám visvākārena, visvaprakasanena, visvasam haranena ca akstrimāham iti visphuranam” - Para-Prävesika, pp 1-2, Kashmir Sanskrit Scrics. The entire universe is already contained in the highest conscious ness or the highest Self even as the variegated plumage of the peacock is already contained in the plasmit of its egg (mayu rändarasa-nyayena). Vimar is the positing of this Self which leads to manifestation.
Siva-bhattaraka-The word “Warrdraka’ is the same As ‘Shatlara’ which again is the same as the word ‘bhatta’. The word bhalla is derived from blarer-lord. The word bharidra or bladdrata means venerable lord. This has been attached to Siva to show reverence.
Nityadita-In this system it is generally not the word nitya (eternal) that is used for the foundational consciousness, but nityodita i.c. cver-risen, ever-existent. It is so, because the system wants to emphasize the fact that the eternal conscious ness is ever active; there is always spanda or vibration in it. ..:23. Pramair (lit, measurer), subject of knowledge.

NOTES

113

Praman (lit., instrument of knowledge) means of knowledge, proof.
Pramod (lit., to be measured, measurable) the known or object of knowledge.
Baidari kala—parah pramātā. Vetti iti vinduh (binduh) from the root vid (to know) The highest Sell or consciousness which is the knower is known as Bindu. Bindoriyam ili baindavi. Baindai means of bindu’, ‘pertaining to bindu”. Kala means sukti. Baindavī kall means the power of knowership of the highest Self or consciousness. Here it means that power of the Self by which it is always the subject, never the object.
Samarasa-one having the same feeling or conscious ness. Sámarasya therefore, means identity of consciousness.
Swatantra-Citi or the divine consciousness is called spalanira, because whether it is srsti (manifestation), sthiti (maintenance of the manifestation), samudra (withdrawing or reducing to oneness with herself), she is sovereign i.c. does not depend upon any extraneous condition.
Pramānoprokatramn, by gradual mounting, begin ning with knowledge etc. From the known or pramga one has to mount to pramina or knowledge; from knowledge, one has to mount to the pramātā or the knower to the highest Self.
Brahmavada (the doctrine of Brahman) refers to Sankara-Vedānta in which Brahiman is said to be nonactive.
Darpare nagarapat-Just as a city appearing in a mirror is nothing different from the mirror, but appears as something different, even so the universe appearing in citi is nothing different from it, though it appears as different.
Sadasiva la fie may be said to be the first principle of manifestation. Out of the Siva-sakti state emerges Seda Siva tation where consciousness is of the form, ‘I am this”. “This” (idantā) here refers to the total universe. I (ahanta) refers to the Divine Experient. It is the absolute or universal I. The first consciousness of the absolute in manifestation is, ‘I am this”. The ’this’ (idantā) or the entire universe is already implicity contained in the absolute consciousness, but when it

114

PRATYABHIJRAHỘDAYA begins to posit the I as the ’this, the “this” becomes the first glimmer of the universe to be. This is, however, a stage of consciousness where the ’this’ aspect is in an incipient, germinal form, greatly dominated by the ‘I’ aspect ahantācchädita asphuta-idantāmayam), where the silva or universe is both different and non-different (parāpara rūpam) from Sadā Siva. In the consciousness, “I am this”, existence or being is clearly posited; hence this principle is also known as sādākhya tattva (Sat-Being). The system now starts giving a hierarchy of individual experients. Corresponding to the universal experient or Sadā-Siva is the individual (mystic) experient, designated mantramalsara, who has realized Sadd-fiva falta and whose experience is, therefore, of the form-‘I am this’.

Iwa-tation is the next stage of manifestation in which the consciousness of an ‘I’ and a ’this is both equally promi nent. The ideal universe which is involved in the absolute consciousness becomes more clearly defined as a “this’ at this stage. Jiana is predominant in this totta. Corresponding to this is the individual (mystic) experient known as Mantre Svara who has realized the Itara-tatiba, whose consciousness is also of the form ‘I am this’, in which the universe is no longer an indistinct ’this’, but is as clearly defined as the conscious ness of ‘T’, and in which the universe is identical with the Self. The consciousness of Sadasiva is Ahamidam’-‘I am this”. The consciousness of Isvara is ‘Idamaham-‘This am I.”
Vidyā or Suddha Vidyā is the stage when the cons ciousness of both ‘T’ (the experient) and the ’this’ (the universe) is distinct, and where diversity or bheda begins, though there is unity in diversity at this stage. Kriyd is predominant in this tattua. Coresponding to this, there are the experients called Mantras who see diversity, though it is diversity-in-unity. The Lord who rules over these experients is called Anantabhattāraka. The consciousness of this stage is “Idam-Idam’, ‘Aham-Aham’, the universe is just the universe, the Self is just the Selfi.c. the universe is totally distinct from the Self (though it may still belong to Self).
Vijnanakala is the experient of the stage below

NOTES

115

Suddha Vidya but above Mayi. Here the experient is devoid of agency; he is pure awareness. His field of experience consists of sakalas, and pralayakalas. He has i sense of identity with his field of experience (tadabhedasáram).

In this state, the experient has neither the clear consciousness of aha (I) nor of idam (this). His I-con sciousness is identical with a void like the void that one experiences in deep sleep. He has the feeling of a vague some thing which is practically nothing.
The satalar are the devar (gods) and jiovar (indivi dual selves) who have no truc knowledge of Self, and where consciousness is only that of diversity. The average human being belongs to this level.
The suggestion is that in this state marfa is latent; only prahaga is predominant.

We may now gather up in a tabular form the details of the third sutra :

Tattva

| The Presid |ing Deity

The experient

Corresponding field

of experience

Siva Siva Siva Pramātā All, existence is mere

Prakasa or Siva 2. Sadā- Sadā fiva Mantra-mahe- Experience of the Siva bhattāraka Svara. The expe- Universe as parāpara

rience of Siva is i.c. identical and yet clear but there distinct from Siva. is also a dim ex perience of the

Universe. 3. Isvara Isvarabha- Mantreśvara Experience of Isvara

tattva ttaraka

and the universe 15 both distinct and

equally matched. 4. Suddha- Ananta- Mantra Main experience of

vidyā bhattaraka

difference from every thing and yet related to the Self.

116

PRATYABHIJNAHRDAYA

Mahā

māyā - tattva

Māyā

tattvi

Vijñanakala Experience of pure

consciousness, and all the pralayākalas, and Sakalas, and devoid

of agency. Merc void Pralayåkala or Pralayakaveli or Sünya-Pramāta. Sakala, from the Full of the three malas, devas upto the bound by cause effect plant and mine- relation, and experi rals.

encing cverything as different and limited.

The re

maining tativas upto the the earth.

From Vijäänākala upto Sakala, there is no presiding deity, because the operation of Mahāmāya begins from the stage of Vijdanakala and also becausc ignorance begins from the Mahāmāyā stage.

Anätrita-Siva-paryaya’ - amărrita i.c. unrelated to any thing: lit., whose synonym is Siva who has no objective content yet. This is a state below Saktitattva and above Sadā-Siva-tattva. This, however, is only an avastha, a state, not a tattva. This refers to that phase of reality where Sakti begins temporarily to veil the Self, and thus to isolate the universe from itself producing aklati ignorance of its real nature.
Sandris enyalay-being as yet more void than the void itself. It is called Sünya here from the point of view of objective manifestation, from the standpoint of the negation of the universe, i.e. from the point of view of absence of objective content or objectivity
Sarpadeamaya kayah–the universe is considered to be like a body constituted by all the gods. The gods here symbolize both the pramata and the prameya, all the subjects and objects-the experients and the experienced. Another reading is Sarva-tattva-mayaḥ kāyah–the body of the universe is constituted by all the taldeas.

NOTES

117

Pript-dear one or my dear. The Agama literature is generally in the form of a dialogue between Siva and his consort Parvati. Hence, Priye”-0, dear one.
Trisiromale–the mystical doctrines concerning the three-headed Bhairava. The three heads of god, Bhairava are a symbolic representation of the three Saktis of the Divine, viz., Para, Parapara, and Aparl. The Pară is the supreme state in which there is no distinction or difference whatsoever between Siva and Sakti. Parapară is that state of manifes tation) in which there is identity-in-distinction. Apară is that state in which there is complete difference.
Bhairava means the terrible one who destroys the weakness of the lower self. This is the name of Siva. Bhairava is constituted of three letters, bha, ra, and va. The hermeneutic interpretation of Bhairava, therefore, is that ‘bha’ indicates ‘bharana-manitenance of the universe ‘ra” indicates “ravana’ - i.e., withdrawal of the universe, ‘va’ indicates “vamana’ ejecting or letting go of the universe, i.c., manifestation of the universe. Thus, Bhairava indicates all the three aspects of the Divine, viz., STsti (manifestation), sthiti (maintenance) and Samhara (withdrawal).
It has not yet been possible to trace the source of this verse. The idea in this verse is expressed in the form of a paradox. But what does ‘akhyati’-nescience or non-knowledge mcan? Does it appear or not? In other words-is it ex perienced or not? If akhyati is never experienced, then it is nothing, and only krydre or knowledge remains. If it is said that akhyati is also a kind of khyāti, then khyati or knowledge again remains. So khyati or knowledge cannot be eliminated in any case.
The reference is to Spandakārikā, chapter II, verses 3 and 4.
Vikalpa means difference of perception; an idea as different from other ideas; differentiation. Vikalpanam (Visegena kalpanam)=ideating a “this’ as different from that’, differentiation-making activity of the mind. Vikalpa is the nature of the individual mind (citta)

118

PRATYABHIJRAURDAYA which goes on making differentiation between one thing and another. Compare the vivști of Yogaraja on verse II of Parmärthasära of Abhinavagupta, “Vikalpoli arvāpohak-lakyano dosyam ghataghatar pam akipan, aghatát adekinnan ghatam nifcinoti’ P, 33, i.c., pikalpa is of the nature of differentiating one thing from another. For instance dividing experience into jar and non-jar, it marks out the jar from the non-jar, and thus ascertains it as a jar. In Yoga-Sutra of Patanjali, (Sūtra 9 of Samādhi-Päda). Vikalna mean a mere fancy which has no foundation in reality. That is not the meaning here.

Citta means the individual consciousness. . 49. Vijfānākala-See note 35.
Vidyapramatptă-the experients of vidyā-tattva i.e. Mantra, Mantreśvitra and Mantramahesvara.
Iša, Sadasiva, Anāśrita-siva, Sec notes 32, 33 and 39.
Siva Sakti, Sadasiva, Isvara, and Suddhavidyā are together known as Suddhādhvathe pure or higher path. Predominance of cit is common to both Vidyāprama tāras and Suddhadhva-prämätāras, but in the former case it is natural, whereas in the latter, it is acquired through the effort of Samīdhi.
Sünya–pramatr, etc. See note 36.
The meaning of the verse is what is jdäna in the case of Siva appears as safioa in the case of pasu’ or jina (the individual), what is kroyd in the case of Siva (the universal, Absolute Consciousness) appears as rajas in the individual, what is may in the case of Siva appears as tamas in the individual.
Sativa, rajas, and tamas are the three gwar which are the chief characteristics of Praksti, the root principle of manifestation. This has been elaborately described by Sankhya, and accepted by practically all systems of Hindu philosophy. Guna meáns strand, a constituent, an aspect of Prakrti. Satta is the aspect of harmony, goodness, enlighten ment, and sutha or pleasure. Rajas is the aspect of movement, activity, and duhkha or commotion. Tamas is the aspect of inertia, and mila or dullness, indifference.
Vikalpa-See note 47.

NOTES

119

Máyäpramāte is the experient of the impure path the sphere of limitation. Māyāpramāts includes pralaydkalas and sakalas. See notes 36 and 37, and the tabular form given there.
Sudlanirya is the abstract noun of Satandra which means one’s own rule, not conditioned by any thing outside oneself. It is the absolute, spontancous, free will of the divine consciousness, outside the causal chain, the free, creative act of the Universal consciousness.
Mala : dust, dirt, impurity, taint; drog. Dross is the best English equivalent. Mala is what covers and conceals the pure gold of divine consciousnes. It is of three forms, viz., īnava mala, mayiya mala, and kārma mala. As used in this system, mala means those cosmic and indivi dualistic limiting conditions which hamper the free expression of the spirit.

Anam-mala is the mala-wald, the primary limiting condition which reduces the universal consciousness to an aņu, a small, limited entity. It is a cosmic limiting condition over which the individual has no control. It is owing to this that the jimi (individual soul) considers himself apürna, imperfect, a separate entity, cut off from the universal consciousness. The greatness of Siva in this condition is concealed, and the individual forgets his real nature.

Mayiyamala is the limiting condition brought about by maya, that gives to the soul its gross and subtle body. It is also cosmic. It is bhinna-wedya-pratha–that which brings about the consciousness of difference owing to the differing limiting adjuncts of the bodies.

Karina-Fala. It is the vāsanas or impressions of actions done by the jnanendriyas and karmendriyas under the influence of antahkarana. It is the force of these basaras that carries him from one life to another.

It may be noted that Vijßänäkala has only anava mala, Pralayākala has two, viz, āņava and mayiya mala, and Sakala has all the three viz, anava, mayiya, and kārma mala.

Sanya–the ‘Void” is the field of experience of the pralya-kevali, See note 36.PRATYABIDJÑAURDAYA 61. Puryasjaka-Literally, the city of eight, refers to the subtle body consisting of the five laivālras (1. c., the fundamental undifferentiated essence of the five gross elements) mamas, buddhi, and charkdra. It is also known as sikmalarira or linga-sarira which is the vehicle of the Forskaras.
Upadhi (up+-+dha) lit., some thing placed near, which affects or limits a thing without entering into it as its constituent.
Sugata (lit., one who has fared well) is a title of the Buddha. Therefore his followers are known as Saugatas..
The Madhyamikas are the followers of the madhya maka (the system of the middle way) school of philosophy. *They believe in fünya (lit., void) as the fundamental principle.
The Pāñcarātra or Bhagavata system is the main philosophy of Vaišnavaism. On the origin of Pancarätra, soe Sir R.G. Bhandarkar’s “Vaišnavaism, Saivism and Minor Religions systems”. The derivation of the word, Paicarátra is somewhat obscurc. Perhaps it refers to some religions rites lasting for five nights. The followers of Pāficarátra are here called Pancarätras.
The word “prakti” here does not mean the Prakrti or root-matter of the Sankhyas. Para prakrti here means the highest cause. The followers of Påficarātra system consider Vasudeva both as the material cause and controlling cause of all manifestation.
Leidecker believes that pariņāma here does not mean transformation or change, but the Pāficarātras considered järvas, etc. to be the pariņāma or transformation of Vasudeva. Sankara while criticizing the Pāficarätra system in his com mentary on Brahmasūtra in Utapatti-asambhavādhi karanam put its position quite clearly and correctly. - “Teşam Vasudevah pard prakrtir-itare sankarşanādayah
Kshmerāja seems to have made some confusion here. The Páscarătras do not consider “apakla” (non-manifest) as the ultimate source, but Vasudeva who is higher than

NOTES

121 cuyakla”. Sankara puts their position quite correctly in his commentary on Brahmasūtras, in Utpatti-asambhavādhi karanan. " Ed AT 14: TTATT ufuc: परमात्मा सरिमा स आत्मनात्मानमन कषा व्यू हावस्थित इति, तन्ना निराक्रियते”

“Sankhyas” here means the followers of Sanklya” 70. See note 32.
The Vaiyakaranas were the followers of the Grammar School of Philosophy that considered grammar as means of spiritual liberation. Their philosophy has been described under the heading “Panini-darsanam” in Sarva-dar fana-Sangraha”. by Madhava.

72-73. The philosophy of Vyakarana considers the Absolute or Highest Reality as Sabda-brahman.” Sabda (word) is to them not something unconscious but consciousness itself where thought and word coalesce and are not yet dis tinguished. Brahman is the eternal word from which ema nates everything. According to the Trika system, the universe of objects and so also of thoughts and words is always in Parama Sivá potentially. This is the stage of the Parāvāc-tbe highest word which is yet unmanifest. The next stage is that of Pasyanti which is the divine view of the universe in its un differentiated form, far beyond human experience. Kshema raja means to say that the grammarians go only as far as payanti but not upto Parāvāc. After the payanti, there is the madhyamd, which marks the next stage of the mani. festation of the universe from undifferentiated mass to differentiated particulars. Madhyama, lit., the middle one is thus a link between Paśyanti, the vision of the undifferentiated universe, and Vaikhari, the stage of differentiated particular, the stage of empirical thought and speech. It is word in a subtle form in the mind or antahkarana.

The agamas (here, Śaiva-Agamas) refer to a group of literature containing the doctrine of the Śaivas. *Agama’ means tradition, that which is handed down from generation to generation.
By Arhatas (the deserving, the dignified) is here meant the Jains. They maintain that the universe consists of

122

PRATYABHNAHRDAYA ‘paramānus’ (atoms of matter) which are eternal. They are subject to change or development in-as-much-as they assume different guras (qualities). The Agama quoted means to suggest that Jains consider these gunar as the highest reality they have discovered and are unable to go further than the

The followers of “tantra’ are known as tantrikas. The word “tantra” has been explained in two ways,

(1) from the root ’tan’ to expand that in which the principles of reality are expanded, are elaborately described is “tantra”.

(2) “from the root “tantra” to control, to govern–that which teaches how to control the various forces of reality is “tantra”.

“Kula’ here means “Sakti’ (the divine manifesting power). The reference here is obviously to the Saktas, the worshippers of Sakti.
Vidya is one of the five Kañcukas-the impure knowledge afuddha-vidyā). It is the principle of limitation which does not allow the individual to have a synoptic view of reality. .: 79. Turiya, the fourth state of consciousness. Micro cosmically, it is the fourth state of consciousness holding to gether the waking (jägrat), dreaming (Svapna) and dreamless sleep (suşupti). Macro-cosmically, it is the fourth state hold ing together the three krtyals of srsti, sthiti, and samhära. “Srsti-sthiti-samhāra-melan-rūpa-iyam turiyā”. Just as a string holds together various flowers in a garland, even so it holds together the other three forms of experience and runs through them all. It is integral awareness. But it is other than the three states of waking, dream and sleep. Hence it is called the fourth. When an individual consciously experiences turiyā state, the sense of difference disappears.
For any and mala, see note 59.
Kalá here means limitation in respect of authorship and efficacy. Regarding kalā and other kaficukas, see note 17.
Māyiya-mala-See note 59.

“NOTES

123 83. Kärma-mala—See note 59.” 84. Kala……niyati-See note 17.

The whole idea of the limitation of the powers of Siva may be expressed in a tabular form:

Sakti as existing in Siva

Sakti as existing in the

limitation of man

Sarvakartītvaomnipotence Kala- limited authorship or

efficacy. 2. Sarvajiatva-omniscience Vidya-limitation in respect

of knowledge. 3. Pürnatva or Nitya-tripti Rīga-limitation in respect perfection or fullness of desire, i.e., desiring this or

that particular. 4. Nityatva-eternity Kala-limitation in respect of

time. 5. Vyäpakatya or Svatantrya Niyati-limitation in respect

all pervasiveness or freedom of space and cause.

“Isvaradvaya-dardana” means the system of philosophy which does not belier in any other principle (adwaya) than Isvara, the Lord. This is the characterization of the Śaiva philosophy of Kashmir which maintains that Siva is the whole and sole reality. There is ’no second’ (advaya), i.e., no other principle than Siva. He appears both as the world or the field of experience and the experient.
Brahmavādins refers to the Vedantists. Literally, it means advocates of the Brahman doctrine.
Panica-vidha-krtya—the five-fold act. For details See note 4. In Sūtra 10, the five-fold act is described from the epistemological point of view.
Suddhetara-adhvā= (lit.), (course other than the intrinsic) i.c., the aśuddhādhvã, the non-intrinsic course, the extrinsic manifestation. Suddhādhvă is the intrinsic or supramundane manifestation; aśuddhadhvá is the mundane or extrinsic manifestation. Sadasiva, Isvara, and Suddhavidyā are in the region of Suddha-adhvá or supra

PRATYA DHIJRAHEDAYA mundane manifestation. The Lattras from māya to the five gross clements are in the region of asuddha-adhvā, the extrinsic course or mundane manifestation.

This is called ‘vilaya”, because the real nature of self is veiled in this state.
In the matter of knowledge, the object known in a way becomes one with the knowing subject. The actual praniti (knowledge), divested of the accidents, of the pramea (the known object), will be found to be one with the promāls

(the knowing subject). i 91. Here the five-fold act is described particularly from

the point of view of the esoteric experience of the yogin. ,

Vimarama or cámattára is the experience of “Ah ! I know this’. It is like the delight of an artistic experience; hence it is called canatkara’ which means an intuitive flash of artistic experience.
The knowledge of the object is called sawthara here, because the object is withdrawn. “The object as an object disappears and only its knowledge remains.
Hathapaka: There are two ways by means of which an object of experience is brought to sameness with the real essence of the experient, viz., (1) iduti-pralama and (2) Avhapaka prafame. The first one is a slow, gradual process; the second, i.c., hathapäka is a dogged, persistent process. It is not gradual.
Alangrāsa: alan terasa alat means parip Ornar ida– toyd, nis-samskärataya, i.e., fully perfectly, when no impression or germ of samsara as separate from consciousness is allowed to remain; grära is grasanam (lit., swallowing)–here it means svatmasätkaranam-bringing it to sameness with the Self.
Mantras : Mantra is a sacred word or words which, when uttered and meditated upon, become efficacious in all sorts of ways ; here in bringing about liberation).
See notes 72-73.
’’ to ‘kşa’. These include all the letters of the Devanagari script. These letters according to the Śaiva philosophy represent various faktis.

NOTES

125

See notes 72-73. 100. See note 47.
Avitalpa is the distinction-less consicousness. It is the opposite of vikalpa. It is mere awareness withont a ’this’, or that’.
Brāhmi, lit., means pertaining to Brahma. The other faktis are, Mahesvari, Kaumäri, Vaisnavi, Värāhi, Indrāni, and Camundā.
The idea is that so long as the soul is in the paru (bound) stage, the faktir cause to appear the seat and shiti-the emanation and maintenance of beda or difference only, and sandra or complete disappearance of abheda or non-difference or one-ness. At this stage, consciousness of difference is created and maintained, and consciousness of oneness is completely withdrawn. At the pati stage, when bondage of the soul dissolves, the reverse of the previous condition lappens. Here the faktir bring about si and sthiti, emanation and maintenance of abheda, non-difference : or one-ness of all, and sawthara or complete withdrawal of bhede or difference. Pati stage is of two kinds-(1) auddi siddha eternally present as in the case of Siya and (2) Togi dald-that which appears at the stage of yogin. It is the latter which is meant by padi-dard herc. Prof. Leidecker has given a very fantastic interpretation of this. See note 173, pp. 138-39 of his translation. The text has been completely misunderstood by him here.
Bhairavindra Bhairava-mudra has been defined thus :

अन्तर्लक्ष्यो बहिष्टिनिमेषो मेषवजितः

इयं सा भैरवीमुद्दा सर्वतन्वेषु गोपिता । This is a kind of psycho-physical condition brought about by the following practice :

“Attention should be turned inwards; the gaze should be turned outwards, without the twinkling of the eyes. This is the mudra pertaining to Bhairava, kept secret in all the Tantras.”

126

PRATYAVIJNAHRDAYA 105. Suddha (pure) vitalba-This is the vikalpa in which the Sadhaka feels -“Sarvo mamāyam vibhavah”-all this glory of manifestation is of (my) Self in which he identifies himself with Siva. It is a total consciousness and the means for passing into Hirvikalpa or consciousness free from differentiations. This is why it is called Suddha vitala. . 106. Mahefald-This is an abstract noun of “Mahua” which means the great Lord (Siva). Mahesati or Māhes Varya, therefore, means the power or status of the great Lord, Siva. It connotes the state in which the soul is perfected and identified with Maheta, the great Lord or Siva.

Vikalpas-See note 47.
Vanušvari -The author here gives the reason as to why this fakti is known as put foari. The word wave is connected with the verb (am’ which means ’to spit out, emit, cject”. The Sakti is called Vämešvari, because she emits or sends forth the universe out of the Absolute. The word bama also means ’left, reverse, contrary, opposite”. This fakti is called Väme vari also because while in the Siva state there is unity-consciousness, in the state of Sansira, the contrary or opposite condition happens, viz., there is difference–conscious ness, and also because every one considers the body, prāna, etc., to be his Self. This play on the word dam cannot be retained in the translation.
Khecari, gori, ditcari and bhari are only sub species of Vāmešvari Sakti. Khecari is connected with the prandid, the empirical subject, the limited experient; gocari is connected with his dla fikarana, the inner psychic apparatus; ditcari is connected with the baxişkarana, the outer senses; bh dari is connected with the badoas, existents or outer objects. These fattis indicate the processes of the objectification of the universal consciousness. By khecari fakti, one is reduced from the position of an all-knowing consciousness to that of limited experient; by gocari fakti, he becomes endowed with an inner psychic apparatus, by dikeari fakti, he is endowed with outer senses; by bhncari, he becomes confined to blības or external objects.

NOTES

127

Khecari is one that moves in khaor akafa. Kha or data is, herc, a symbol of consciousness. The fakti is called thecari, because her sphere is tha or consciousness. Gocari is so called, because her sphere is the inner psychic apparatus. The saruksta word ‘20” indicates move ment, and thus light-rays, cow, senses are known as ‘o’, because they are connected with movement. The anlahkerana is the scat of the senses and sets them in motion; it is the dynamic apparatus of the spirit par excellence. Hence it is said to be the sphere of gocarl. Dikcari is literally the fakti that moves in dik or space. The outer senses have to do with the consciousness of space. Hence the outer senses are said to be the sphere of dikcarl. The word be in bücari means “exis tence” (world). Hence existent objects are the sphere of bhucari fakti. The various psyco-physical powers of the individual experient have, here, been described as expressions of various faktis.

There are three aspects of amlakkarana, viz., buddhi, ahankāra and manas. Buddhi ascertains; ahdäkära brings about identification of the Self with the body etc., and assimilation of experience with oneself, and manas determines a thing as this or that.
aifuarytfatti is the sovereign power of the Lord. This is also His Svatandrya-lakti, His absolute free Will.

112 and 113. Flashing forth or sphuralla is here another name of prakala. Doership or kartta is another name of piwarda. Regarding the distinction between prakāta and vimarśt, see note 20.

prana, apāna, santāna faktis.

There are five pranas-prand, apana, samdina, udama, gydna. These are, however, mys or vital air. Prānas are the wym that carry out the functions of vegetative life. They are distinct from the body. Like vitalism, Indian philosophy maintains that life is some thing different from mere matter. Life is maintained by various pramas. Breath is the most palpable and concrete expression of prara. Präna is a compre hensive word covering all the functions of vegetative life.

128

PRATYABHIJNAHEDAYA It is, however, divided into various divisions according to various functions. Roughly, prapa is the vital payu that goes out, apana is the vital du that goes in downwards towards the anus. Samam is the vital we that is said to be located in the interior of the body. It helps in assimilation of food, etc. Hence it is known as samdha. Vydra means going in all directions. It is everywhere in the body. “Udāna” means “going upward’. The meaning of adana and wydna is, however, different in this system, inasmuchas they are, here, treated as faktis not as payu.

Kalar means organs or phases, here those phases which bind the soul to the world.
Butyaslata. This is a synonym of the fatma farira, the vehicle of the samiskdras which is not cast off at death like the sthala-larira or the physical body. “Puri’ means 1 city and astakam means a group of eight-puryaştaka, meaning the city of the group of eight. This group of eight

consists of the five danmatras, mamas, buddhi, and ahirkara.

Uddina fatti. It is the fakti which appears when Prana and pana enter the sun and lose their separate identity. It is then known as udana which moves up through the madhya-dhdna or supumn and brings about the lirya or fourth state of consciousness.
madhya-dhdma is the middle iddi or sup . There are two madis running in a parallel way on to the Suşumna. They are not physical but prágic, and are known as ida and pingala. Priņa flows through the ide and spara flows through the pingala. Susumnā is a pranic wadi running inside the spinal column. Normally the prāņo and apāna Sakti alone are active. When, however, through the practice of yoga, prema and apdnd currents are equilibrated the S M nadi becomes open, and the udana current flows through it and brings about the lurya state of consciousness.
Turya literally means the fourth. Normally man’s consciousness functions only in three states, viz., waking Gjägrat), dreaming (svápna), and dreamless sleep (suşupti). When udāns fatti becomes active in the madhya-chamd Or

NOTES

129 wumni, one develops the consciousness of trwa or the fourth state in which one has unity-consciousness and the sense of difference disappears. This consciousness is full of bliss.

In the first or waking condition, the body, prama, marias and senses are active. In the second or dreaming condition, the prane and m ar alonc are active. In the third or the state of deep sleep, even the namas stops functioning, and man or pure consciousness is in association with merc void. In the furya or fourth state, dtman is detached from these limitations, and remains pure consciousness and bliss (cida mandaghana). It is integral awareness in which the sense of difference has disappeared. This state is brought about by udána-fakti.

Vydna-sakti -Macrocosmically it pervades the entire universe and microcosmically it pervades the entire body when the kndaluri becomes awakened, and brings about the turyātita condition.
furyalila means transcending the fourth state. It is a state beyond the tury. It is a state where pure conscious ness is like an ocean without any ruffle whatsoever, and is full of bliss. It is the consciousness of Siya himself or one who has reached that stage in which the entire universe appears as his self.
pali-This refers to the condition in which the individual soul realizes his identity with the universal Self or pati or Siva.
In the 9th sutra, the sawudritua has been described from cpistemological point of view; here in the 12th sutra), it has been described from the microcosmic point of view both in the individuals pasu dafd (bound state) and pati da (liberated state).
It is not clear as to which Pratyabhijña-tika is referred to here. Perhaps it may be the untraced vivsti on the Pratyabhijna-karikās by Utpalācārya.
Cirila means the limited individual consciousness, the psychological status of the individual.

FILTETEN130

PRATYA DHINAERDAYA 126. Citi means the universal consciousness, the absolute consciousness.

Celana in this context means the consciousness of the Self.
Utapaladevă or Utpalacārya flourished in about 900-950 A.D. This quotation is from his stolravali in praise of Siva.
The traditional trinity consists of Brahma, Vişnu, and Siva. Since in this system, Siva is mostly the term used for the Absolute, Indra has been substituted for Siva in the trinity.
This is a quotation from the Spanda-kārika of Vasu gupta. The full verse is as follows:

तदाक्रम्प बलं मन्त्राः सर्वज्ञबलशालिनः ।

प्रवर्तन्तेऽधिकाराय करणानीय देहिनाम् ।। i.c., the mantras having resorted to that power of cili) alone become all-knowing and all-powerful and then proceed to achieve their objects, even as the senses of the individual (achieve their objects by the power of the individual, not by themselves).

Samiveśa means samadhi in which there is unity experience i.e. in which the entire universe appears as Scif.
dela-prana-trila-sukladdiga.

deha-prdna are examples of the subject in which deha is relatively outer and prāna, inner; milosukhadisu are examples of ‘object in which again wila is outer experience, and sukla is inner experience.

Vyutthama means literally rising up”, i.c., rising up from the condition of contemplation to every-day normal experience.
Prana-Sakti here means the primal energy, not pränavāyu or the breath of that name. The transformation of consciousness into praga is a step towards its progressive materialization. This präpa is also known as mampraha.
Madhya, from the point of view of Sambhu or Siva is his universal consciousness which is the innermost or central reality of all existence; it is the pure I-consciousness

131

NOTES of Siva. From the point of view of Sakti, it is jiāna-krip knowledge and action–the spiritual urge to know every thing and to do everything. From the point of view of ru or the individual, it is the suumad niidi which is in between ida and pingala midis or sandma, between präng iind apena. Here madhya-nddi refers to sumn. The radis and cakras referred to in yoga are not to be taken as physical constituents like the nerves and ganglia. They are parts of the prapamya-koşa the vital sheath in the sük ma-farira (the subtle body). Only their impact in the physical body is felt through the nerves and the ganglia.

Brahma-randhra; adhowaktra. According to yoga, there are cakrar or centres of prāna located in the prana-

ma kofa. These are called cakras, because they are like wheel in appearance. They absorb and distribute prāņa or vitality to the pränamaya-kosa, and through it to the physical body. Their names together with the nearest physical organs are given below:

No.

Feu ON

Nearest physical organ Spinal Centre of region below the genitals. Muladhara Spinal Centre of region above the genitals. Svādhisthana Spinal Centre of region of the navel. Manipura Spinal Centre of region of the heart. Anähata Spinal Centre of region at the base of the Visuddha

throat. Between the cye-brows Top of the head

Sahasrara or Brahmarandhra

dho-satira (lit., the lower organ) is the medhra-kanda ( R) which is situated below wuladhara at the root of the rectum.
Palasa is the ‘butea frondosa’ or the Dhāka tree as it is otherwise called. Susumind is compared to the mid-rib of the palala leaf, and madis springing from it are compared to the fine veinlets joined to the midrib of the plaša.

OSO DEG.

PRATYADHI) NURDAYA 139. “When, however, the exalted samoil…..ruabove.” This refers to the development from the Sambhavopāya and Saktopāya points of view.

brahmanddi is the same as the madhya-nadi or supum .
“When the central brakmaddi develops”. This refers to the development from the anavopaya point of view.
prāņāyāma means breath control. There are various methods of breath control in books on yoga.
mudra-The word literally means ‘scal’, ‘mark’. In yoga, it means certain positions of fingers practised in yogic discipline. In a wider sense, it also means control of certain organs that help in concentration; also concentration. Sec Gheranda–sanhita -Titiyopadeśaḥ (Lesson Third).
handha-This is a yogic practice in which certain organs of the body are contracted or locked.
See note 47. . 146. ry (lit, fourth) is the same as duriya. See note 79. It is the state in which there is pure consciousness of atman, and the sense of difference disappears. In this Udāna lakti is active.
furydim - This is the state higher than fwya. Unity consciousness that began in furya is consummated in furydtita in which the whole universe appears as the Self. See Isvara pratyabhijn-vimarśinī, Vol. II, pp. 246-247. In luralita, Own fakti Gkti is active.
‘Katha’ upanisad really belongs to the black Yajur veda. The original reading is ‘iochan’ (wishing: seeking): the reading here adopted is afhan cating, tasting). In this context asnan means ‘wishing to taste.”
There are two states of clear Self-consciousness, viz; Santodila, and wiryodita. In the first, there may be diminution of the clarity of self-consciousness some times, but in the second, Self-consciousness is complete and permanent.
Ordkw-KandalimiThis is the condition where the präna and apana enter the suşumna and the kundalini rises up. Kundalini is a distinct fakti that lies folded up in three

NOTİs

133

and half valeyas or folds in Mölādhāra. When she rises from one-three-fourths of the folds, goes up through fund, crosses Lambikā and pierces Brahmarandhra, she is known as Urdhva-Kundalini, and this pervasion of hers is known as vikisa or visa. Lambikā is the pranic cross-road of four prdnic channels, near the palate. The first two channels are for the flow of prara for all the jības. The third channel is that through which the vogin rises from miladhara by means of Ardhan-kwidalini to Brahrandhra, as described here. The fourth channel is for those accomplished yogins whose prana Väyu rises directly to Brahman-randhra without having to pass through müladhara.

Adha-kudalusi. Its field is from Lambikā down - to one-three-fourths of the folds of kundalini lying folded in the ladhara. Prāna goes down in adhah-budolini from Lambiki towards maladhara. This is known as savitoca or vahni.
Sastha-

w ira. Prof. Leidecker translates wakira as mouth, and thinks that ‘sixth month” is unintelligible. Vaktra in this context does not mean “mouth”. It means here simply organ. The cars, eyes, nose, mouth, and the anus are, in this system, known as panca-vaktra or five organs and medhra-tanda near the root of the rectum, which is below mülādhāra is the pastha-vaktra, the sixth organ.

Vahvi-visa : Vanui refers to adhah-kundalini and viņa to urdhva-kundalini. The entrance into the adhah kundalini is sankoca or vahni; rising into urdhva-kundalini is vikäsa or visa. Valuri is symbolic of prāņa vāyu and viņa of apāna vāyu. When präna enters the suşumni and goes down into adhah-kundalini or mūlādhara, then this condition is known as bahi. Entering into the full portion of the root and half of tlie middle of adhas-kundalini is known as Bahri or sarkoca. Vatni is derived from the root ‘vah’-to carry. Since präna is carried down upto mulãdhāra in this state, it is called valni. The defa or entering into the remaining half of the madhya or middle and full portion of the agra or tip of the adhab-kundalin right upto the lowest spot of Graha Kundalini is known as pipa.

D’RATYADHIJRAHEDAYA 154. The word “viga” does not mean poison here. It is derived from the root vis’ to pervade. Visa, therefore, refers to prasara or vikäsa. Poison is also called ‘visa’. because it pervades the whole body.

What is meant to be conveyed is that when the präna and apăna enter the susumna, the citta or individual consciousness should be stopped or suspended between the valur and sisa or in other words between the adha-kundalini and the fordhwa-kundalini.

Vayup ürna-full of uw means that the citla should be restrained in such a way that wayu may neither pass out through the nostrils nor through the male organ and the anus. Cinta and we are inter-connected. Restraint of one brings about the restraint of the other.

When the citl can be restrained between the adha and the erdha kundalini in this way, then one has the joy of sexual union. This is ‘inverted” kima. Sexual union is external; this union is internal…”,

This refers to the yogic practice of the school. Perfection is accomplished by the development of “madhya” which in the case of or the individual jina means the development of prāna-sakti in the supund which is in the wadhya or between the ido and pingala dadis. One way of the development of madhya is the saikoca and pildsa of the fakti. The literal translation of sarikoca and vitara can hardly do justice to the yogic practice indicated by thesc. Sankoca connotes the following discipline. Even while mind is going forth towards external objects by means of the senses, even while the senses are actively functioning in grasping form, colour, sound, smell, etc., attention is withdrawn from them and

med towards the inner reality which is the source and back ground of all activity.

Vitara means concentration on the inner reality even while the sense-organs are quite open, c.g., the practice of the Wairaal mudrd.

Sailoca implies withdrawal of attention from external objects;

NOTES

135 vitása implies concentration of attention on the inner consciousness and not allowing it to go out at all even when the cyes, ears. etc., are open to their respective objects. It means remain ing steady within like a gold pillar, even while the senses are directed towards their objects.

Sarkoon and Vikisa have to be further developed by the technique of prarara-uifranti at the level of ardhwa-kundalini. Prasara is, here, practically synonymous with pikära and vifranti with sankoca. The yogin develops the prana-fatti in the SULFILM, and by restraining it between the eye-brows, he attains to Urdha-kundalini level. Here he practises prasaravifdnti.

This practice of sankoca and vildsa has to be developed in adhah-kundalini also. Entering completely into the root and half of the middle of adha-kwidalini is known as Sarioca or pahni, and entering into the remaining half and wholly into the tip of the adha-kundalini right up to the position where the Urdhwa-kundalini ends is known as pikasa or via or wulana samadhi.

Amacka : aca= a, i, u, , 1, 4, 0, ai, au, i. c, all the the vowels; “anacka’ is sounding ka, ha, etc. without the vowel. The real meaning of the yogic practice of anacka sound ing is to concentrate on any mantra back to the source where it is unuttered.
Leidecker has given a very confused translation of this verse. The following points have to be noted in this verse. This is in praise of jagadamba—the world-mother; “tava” (your) refers to ‘jagadamba’. “Anackała…ctido’; ‘vidhrta-cetasal’, and “ddritandhalamarah’ are compounds qualifying “hfdaya pankajasya’. ‘Vidyankuro’ is connected with ’tava’. Or däritandha-tamasah may be taken as qualifying “tava”.
“dvādaśantah’= measure of twelve fingers; literally, it means the end of twelve fingers.
The prāža starts at the point of Ardaya (präpollăsa) and ends (vibrānti) at doadaslarla, i.e., at a distance of twelve fingers from it. “Nibhälana’ means fixing the citta or mind at the start of präna at the heart, and at its cessation at a dis tance of twelve fingers from the heart.

136

PRATYADHIJNAHRDAYA 160. “Beautiful one’ refers to the dai (the goddess).

m esa (lit., unfolding) is a technical term of this yoga. Only half of the verse has been quoted in the text. The full verse is as given below =

“Eka-cinta-prasaktasya yatah syātaparodayah. Unmesah sa tu vijeyah svayama tam-upalakşayet”. This means while one is engagesd in one thought and another arises, then resting mentally at the junction point between the two is known as red. One can see that for oneself”. The nature of mind is to pass successively from thought to thought, but if one rests mentally immediately after one thought and just before another thought arises, one develops the quality of urned. It means resting in the spanda between two thoughts or images, i.c., resting in the consciousness which is the background of both the thoughts or images. This is the explanation according to Satomya.

According to Sambhapopaya, the emergence of the dra marthi bhd or the highest reality, while one is engaged in meditating on the object of one’s devotion is known as mesa.

Three methods have been recommended here for rising to the highest bliss by concentrating on aesthetic enjoy ment, viz., (1) rasadhāraņā-concentrating on the savour of eating and drinking, (2) Sabda-dMrapi concentrating on the aesthetic enjoyment of music, and (3) Wado-sadirkalpa-dharana concentrating on whatever pleases the mind.
For the meaning of samáveša, sec p. 205 of the first ähnika of the first volume of Tantrāloka by Abhinavagupta :

आवेशपचास्वतंत्रस्प, स्वतद्पनिमज्जनात् । परतद्रूपता शम्भो

skyffira: 11 (V. 172) Aveša or Samávesa means mergence of the helpless, limited self into and becoming identical with supreme Siva who is at one with the original Sakti. Samāvesa means shedd ing one’s limited nature, getting absorbed into the Supreme, and acquiring its mure.

Vide Note No. 167 KALIS AND BHUVANAS ACCORDING TO ABHINAVA-GUPTA

SANTĀTITA

SĀNTĀ KALA

VIDYA KADA

३. विद्या मला

L. WRC

EXPLANATORY NOTE ON THE DIAGRAM

The whole manifestation is divided into live halds or phases. “The lowest is :

NIVRTTI KALI. It is formed mainly of prithivi faltra aid has 16 bhoom or planes of existence. The lowest plane of Nori kala is called kalagni-rudra bhua. It is this bhupain that hewaraja refers to in “Kamgwyder’.
PRATIŞTHA KALI. This is the second hala counting from the lowest hala, viz. Nihti hald. This Consists of 23 ialles, from jule-tallow upto prakti lafiwa, and contains 56 W LIS.
VIDYA KALA. This third hat contains Seven Tallavis, from puru Mile upto w lattea, and 20 brams.

1. SANTX KALA. “This fourth fala contains three allows, viz. Suddha l’idri, Ibard and Sada-Sira, and 18 bhutas.

SĀNTATITA KALA. This fifth Kalh is comprised of only Sava and Sakti taller and has no Whana.

Parama Sina transcends all falis. The total of blaas is 16+56 +28+18 i.c. 118.

137

.. . NOTES 164. Nimicama-samadhi is the inward meditation with closed cyes in which the individual consciousness is absorbed in the universal consciousness. In this even the trace of object as object disappears and it becomes one with chit. This is real introversion or antarmukhara, and leads to full I-conscious nes or piphantă.

Krama-mudra or Mudra-Krama. This is defined in the text itself by the Krama-sutra. In this, the mind swings alternately between the internal and the extemal. The internal appears as the universal consciousness, and the exter nal no longer appears as merely the world, but as the form of Siva or universal consciousness. Mudrā, here is not used in its ordinary sense of certain postures and positions of finger, etc. The sense in which it is used here is given further on in the text itself.
samoil-dcoold-cakran-From the macrocosmic point of view, the capil-dealas are the Khecari-cakrami, gocari cakran, dit-cari-cakran, and bhacari-cakram described earlier. From the microcosmic point of view this consists of the internal and external senses.
Kalugnpūdes carama-kala-parpantasya-from kālāgni, the lowest phase of manifestation upto the highest phase of manifestation known as fantā-kala. Kala here means phase of manifestation. See the annexed chart of manifestation.
para-bhadlarika here refers to the highest vimarfa. There are three kinds of vimarśa, viz., para, apara and parapara.

Para is the pimarja of Siva in which there is abheda or complete non-difference; apara is the vinarla of any or the empirical individual in which there is bluda or difference; paräpara is the bimarfa of fokti in whch there is bhedabheda in which the sense of difference is transcended ultimately.

Camatkāra is the wonderful joy of creativity. Here it means alam-vinarsa—the bliss of perfect Self-consciousness i.c. the bliss of the consciousness of the crilire manifestation as I. This alan-wimarda is the result of the feeling of one-ness of being with136

PRATYADHIJNAHRDAYA prakāda consciousness-existence). Regarding prakda and vimarfa, Sce note 19. The ultimate-is prakafa-uimar&a-maya. It is both the universe in its manifested and unmanifested state, and also its permanent substratum.

Krenardja gives here the ascending stages of reality. The first is saudastam-cognition. The second is the expe rient who has self-consciousness. The third and deeper stage of reality is that of Sadasiva whose consciousness is not identified with the limiting adjuncts of body etc., but whose body is the whole universe. The highest stage of reality is Siva whose consciousness of Self is inclusive of entire manifestation and identical with his pratada.
gadananda is a technical word of this system and means the bliss of the Self appearing as the universe. The universe in this system is not a fall from the bliss of the Divine; it is rather the bliss of the Divine made visible. Cf. the follow ing verse of Abhinavagupta :

(Verse 50 and 51 of 5th ähnika of Tanträloka Vol. III.)

पत्र कोऽपि व्यवच्छेदो नास्ति यदिश्वतः स्फुरत् पदनाहतसंवित्ति परमामृत हितम् ।। यत्रास्ति भावनादीनां न मुख्या कापि संगतिः ।

सदेव जगदानन्दमस्मन्यं वांमुरूचिवान् ।। That in which there is no division or limitation, for it flashes forth all round, in which the consciousness iš intact, i.e. in which it is consciousness alone which expresses itself whether as knower or means of knowledge or as known, that which increases and expands by the nectar of divine joy, in which there is no need for imagination or meditation. Sambhu told me that that was jagadananda. The com mentator says:

“जगता निजानन्दाद्यात्मना विश्वेन रूपेणानन्दो यत्र यतश्चेति जगदा नन्दशब्दवाच्यम्”

That is jugadananda where the universe appears as a visible form of the bliss of the Self. Sambhu referred to in the above verse was the chief guru of Abhinavagupta in Triki systein.

NOTES

139

According to Tantra there is a correspondence between the para-fakti, the ultimate divine creative power which brings about the sum total of all objects and the paravāk which is the ultimate divine word bringing about the sum

total of words. By means of mantras which consist of words or letters, one can establish contact with the various faktis. Every word is a bicada or indicator and every object is veya or the indicated. The wapya or object is nothing but the intent of the divine word, the divine word made visible.

The divine words or letters are, however, a-mīly out of the scope of maya. Words are of two kinds, viz. dylja (pertaining to muiya) and a-widyba (not pertaining to māyā). Máyiya words are those on which the meaning is imposed by convention; a-mdyba words are those which are wirvikalpaka, whose meaning is just the real, which do not depend on fancy, imposition, supposition or convention, which are Cinmayd.

itula: “Eulan faktir-iti proktam, akılan Siva ugyate” (Svacchanda tantra) i. c. kula is sakti and akula is Siva. Kula (total) or the entire manifestation is fakti. One who is not lost in this total (manifestation) is akula i.e. Siva. The letter from the point of view of m yka-cakra is of the nature of Siva.
pratyahara here does not mean “withdrawing the citta from the elements”, As Prof. Leidecker makes out in his note, 227. The word ‘pralaura’ has been wed here in the technical sense of Samskrta Grammar which means the “comprehension of several letters or affixes into one syllable, effected by combining the first letter of a sutra with its final indicatory letter’. Thus the pratyāhāra, “aca’ means à, i, u, le, o, for it combines the first letter ‘a’ and the final indicatory letter “d’ of the following sutras-KUU, 26, एओह ऐसोच

So here the pratyahara of ‘a’ the first letter, and tha’ the final letter would be “aha’, which suggests “aham’, meaning ‘I’ or Sell. “Aha’ includes all the letters of the samsksta language, and since cach letter is indicative of an object,

140

PRATYADHIJNAHRDAYA ‘aha’ suggests the surn-total of all objects, viz., the universe. The entire universe lies in the highest Reality or Siva in an undifferentiated state.

bindu : This means a drop, a point, a dot. In the definite calm of the Highest Reality (anuttara), there arises a metaphysical Point of stress. This is known as bindy. In this, the universe to be lies gathered up into a point. This bindu is known as ghanibhala fakti – the creative forces compact ed into a Point. It is as yet undifferentiated into objects. It is the cidghana or massive consciousness in which lie potentially in an undifferentiated mass all the worlds and beings to be manifested. Therefore, the text says that all and ‘ha”, joined into “aha’, and thus together summing up the entire manifestation lie undi(Terentiated into a point in the Highest Reality. A point is indicative of non-diferentiation. From the point of view of language, the ‘bindu’ in Samsksta is indicated by annspära–the nasal sound marked by a dot on a letter. Bindu is thus the churwra, and this completes “aha” into “aham (H). This armoira, after having joined, ‘a’ and ‘ha’ in oneness shows that all manifestation though appearing emanated and different is actually residing in Siva, and is not different form Him. ‘A’ represents Siva; ‘ha’ represents Sakti; the anusvāra represents the fact that though Siva is manifested right upto the earth through Sakti, he is not divided thereby; he remains undivided (avi bhäga-vedanätmaka-bindu-rüpatayā).
maharada’–the great or deep lake refers to the Supreme Spiritual awareness. It has been called a great or deep lake, because it is clear, uncovered by anything, infinite and deep.
Catrauarit has a double sense here (1) ruler of the cakra i.ecircle or group of sense-deities and (2) universal Sovereign.
When the senses are divinised, they become scivit deadla-cakra i.e., karadari.

GLOSSARY OF TECHNICAL TERMS

A-symbol of Sim. ABHASANA-appearance; esoteric meaning- dd’ ema

nation. ADHAH-KUNDALINI—the field of kundalint from Lanbika

to one-three-forths of its folds in the Muladicfra (see

note No. 151.) ADHO-VAKTRA-Melro-Kando, situated at the root of the

rectum. ADI KOTI–the first edge or point; i.c. the heart from

which the measure of breath is determined. AHAM-BHĀVA I-feelingi l-consciousness. AHANTĀ—‘1’-consciousness; I-ness. AKHYATI-ignorance. AKULA-Sie. ALAMGRASA-bringing experienced object completely to

sameness with the consciousness of the Self, when no impression of sathsära as separate from consciousness

is allowed to remain. AMAYIYA-beyond the scope of Mayd; Amiylya Saldas are

the words whose meaning does not depend on convention

or supposition, where the word and the object are one. ANACKA-lit., sounding the consonants without the vowels;

esoteric meaning—‘concentrating on any wnita back

to the source where it is unuttered’. ANANDA-bliss, the nature of Sakti. ANANTABHATTARAKA—the presiding deity of the Mantra

experients. ANĀŠRITA-SIVA—the state of Siva in which there is no

objective content yet, in which the universe is negated

from Him. ANAVA MALA-mala pertaining to an i.c., innate ignorance

of the jina; primary limiting condition which reduces

142

PRATYABHIJRAHRDAYA universal consciousness to a jive and brings about sense

of imperfection. ANTA KOTI-the last edge or point; it is doddanta a measure

of twelve fingers. ANTARMUKHI BHAVA-introversion of consciousness. ! ANUGRAHA-grace. ANUTTURA—the Highest, the Supreme, the Absolute (lit.,

one than whom nothing is higher). APĀNA—the vital sdy that goes in downwards towards the

Anus. APARA—lower or lowest.

. APAVARGA-liberation. ARHAT-Jaina. ARTHA-object; end; sense-object; meining; notion; aim. ASAT-non-being. ASYĀNATĀ—Shrunken state; dried state; congealment; soli

dification. ATMASATKR-assimilate to the Self. ATMA-VIŠRANTI-resting in the Self. AVYAKTA=unmanifest.

BAHIRMUKHATA-extroversion of consciousness. BAHIRMUKHIBHĀVA-externalization; extroversion. BAINDAVI KALA-Baindadi-pertaining to Bindre or the

Knower kald-will-power. Baindapi kala is that freedom of Parama Siva by which the knower always remains

the knower and is never reduced to the known. BALA-14-bala, power of the true Self or Universal Conscious

BANDHA-bondage; yogic practice in which certain organs

of the body are contracted and locked. BHAIRAVA-Parama Sita; the Highest Reality. This is

an anacrostic word, bha’. indicating ‘bharana’ main tenance of the world, ‘ra; ‘de ’ or withdrawal of the world, and “vi”, mana”, or projection of the the world.

GLOSSARY OF TECHNICAL TERMS

143

BHĀVA-existent-both internal and external; object. BHOGA-experience, sometimes used in the narrow sense of

“enjoyment”: BHOKTĀ-experient. BHOCARI-sub-species of Vamesuari, connected with the

Whs or existent objects. Bad mcans existence; hence

cxistent objects are the sphere of ‘bhicari’. BHUMIKĀ-role. BHUVANA-becoming; place of existence; world; place of

being, abode. BIJĀVASTHĀPANA-plantation of the seed, esoteric mean

ing, “vilaya’-concealment of true nature. BINDU-a point; a metaphysical point; ghaibhuti fakti, -the

compact mass of Sakti gathered into an undifferentiated point ready to create; also paral pramid-the highest Self or Consciousness; the axisora or nasal sound indi

cated by a dot on a letter indicating the fact that Sion 3 in spite of the manifestation of the universe is undivided.

(See Note No. 175). BRAHANĀDI-10$umind or the central prämic huidi, BRAHMARANDHRA—the Sahasrda Cakra. BRAHMAVĀDA-in this system-Sankara Vedānta. BUDDHI-Sometimes the higher mind; the super-personal

mind; the acertaining intelligence.

written also

CAMATKĀRA-bliss of the pure I-consciousness; delight of

artistic experience. CĀRVĀKA—the materialist. CĀRVĀKA DARSANA-materialistic philosophy. CETANA conscious. CETYA-knowable; thinkable; object of consciousness. CHEDA-cessation of prāma and gana by the sounding of

adiacka sounds. CIT-the Absolute; foundational consciousness; the unchang

ing principle of all changes.

144

PRATYABHIJRAHIDAYA CIDANANDA-lit., consciousness and bliss, the nature of ulti

mate reality; the bliss of universal consciousness. CINTA-thought: idea. CITI—the consciousnes-power of the Absolute that brings

about the world-process. CITI-CAKRA-Sawidt-Cakra—the senses.

DARSANA-sceing; system of philosophy. DESA-space. DIKCARI-sub-species of Vamerari, connected with the

Bahiskarana or outer senses. Dik means ‘space”. Outer senses have to do with space; hence they are the sphere of “dikeari’.

GOCARI-sub-species of Vamefari, connected with the

antahkaram of the experient. “Go’ means ‘sense”; atah karama is the seat of the senses; hence Gocari is connected

with attakarana. GRĀHAKA-knower; subject. GRĀHYA-known; object.

Η HA-symbol of Sakti. HATHAPAKA-persistent process of assimilating experience

to the consciousness of the experient: HETU-cause. HETUMAT-effcect. HRDAYA-heart; central consciousness (in Yoga).

ICCHĀ-Will, the Sakti of Sadation IDANTĀ—“This’-consciousness. IŠVARA-TATTVA-the 4th tattoa of the system, counting

from Site. In this the consciousness of T and “This is equally prominent. The consciousness of Sada-Siva

OLOSSARY OF TECIINICAL TERMS

145

is “I am this’. The consciousness of limra is “This am I.” Filam is predominant in this alloa.

JAGADANANDA–the bliss of the Self or the Divine appearing

as the universe; the bliss of the Divine made visible.

(See Notc=171). JAGAT—the world process. JĀGRAT-the waking condition. JIVA,the individual; the individual soul; the empirical self. JIVANMUKTI-liberation while one is alive. JNĀNA–knowledge, the Sakti of Irama.

KALA-limited agency; creativity; phase of manifestation;

part letter or word in ho-kalamarxanlam). KĀLA-time. KĀLĀGNI-thic lowest brain or plane of existence in Nigeri

kala. (See Note No. 167). KANCUKA-covering. KĀRANA-cause. KĀRMA MALA=mala due to deanas or impressions left be

hind on the mind due to karm or action. KARYA-effect. KHECARI-sub-species of Vandari Sakti, connected with

the prandid, the empirical sell. Khecari is one that moves

in ‘kha’ or akasia, symbol of consciousness. KHYATI–jöāna; knowledge; wisdom. KRIYA-action, the Sakti of Suddha-vidy. KULA–Sakti. KULAMNYA—the Sākta system or doctrine.

MADHYA–the Central Consciousness-Saduit; the pure I

consciousness; the Supiahni or central praric wädi. MADHYADHĀMA-Swuwinā, the central-adi in the prama

maya-tala.

146

PRATYABHIJNAHRDAYA MADHYAMĀ-Saldo in its subtle form as cxisting in the

mind or anladkarana prior to its gros manifestation. MADHYAMIKA-follower of the madamiaka system of

Buddhist philosophy. . . MAHĀMANTRA-the great muntra i.c., of pure consciousness. MAHĀRTHA-the greatest end; the highest value; the kaula

discipline MAHESVARA-the highest lord, Parma-Siva–the Absolute. MÄHESVARYA—the power of Mahara. MALA-dross; ignorance which hampers the free expression

of the spirit. MANTREŠVARA—the experient who has realized Ilara tatua. MANTRA-the experient who has realized the Suddha-vidy

tada; sacred words or formula to be reflected on and

chanted. MANTRA-MAHESVARA-the experient who has realized

Sada-Sina taldo. MAYA-from ’d’ to measure, the finitising or limiting principle

of the Divine; atalipa below Suddha vidya, the source

of the five kafleukas; the finitising power of Parama Sido. MAYAPRAMATA—the empirical self, governed by Mayd. MAYIYA MALAmala due to Mayd which gives to the soul

its gross and subtle body, and brings about sense of

difference. MEYA (PRAMEYA)-object. MIMĀMSAKA–the follower of the Mimarud system of

philosophy. MOKSA liberation. MUDRA-mud (joy) ra (to give). It is called wdrd, because

it gives the bliss of spiritual consciousness or because it seals up (mudrandt) the universe into the being of the inrijd consciousness; also, yogic control of certain organs

as help in concentration. MUDRA-KRAMA or KRAMAMUDRA—the condition in

which the mind by the force of sandesa swings alter– nately between the internal (Self or Siva) and the exter nal (the world which now appears is the form of Siva.)

GLOSSARY OF TECHNICAL TERMS

MUKTI-liberation.

NAIYĀYIKAthe follower of Nyāya philosophy, logician;

dialectician. NIBHĀLANA-perception; mental practice. NIMEȘA-lit., closing of the eye; absorption of the world. NIMILANA-SAMADHI-the inward meditative condition in

which the individual consciousness gets absorbed into

the Universal Consciousness. NITYATVA-eternity. NIYATI-limitation by cause-effect relation; spatial limi

tation.

PANCA-KRTYA—the five-fold act of sli, sthiti, samhara,

vilaya and anugrali. PANCARĀTRA—the philosophy of Vaisnavism, the follower of

such philosophy. PĀNCARATRIKA-followers of Pafcardia system. PARA highest. PARĀMARSA-experience; comprehension. PARAMA SIVA-the Highest Reality: the Absolute. PARĀPARA-intermediate stage; both identical and different;

unity in diversity PARA-PRAMATA—the highest Experient; Pardwa-Siod. PARA-SAKTI-highest “Sakti of the Divine; Citi. PARA VĀK—the unmanifest Sakti or vibratory movement of

the Divine; Logos; cosmic idcation. PARICCHINNA-limited. PARINĀMA-transformation, PARAMĀRTHA-highest reality; cssential truth; the highest

PASA-bondage. PAŠU—one who is bound; the individual soul. PASYANTI—the divine vicw of the universe in undifferentia

ted form; Vak Sakti going forth as “seeing’, as manifesELLATYABHIJNAHRDAYA ting, ready to create in which there is no differentiation

between paga (object) and sīcała (word). PATI—lord; Sipd. PRAKĀŠA-lit., light; the principle of Self-revelation; con

sciousness; the principle by which every thing else is

known. PRAKRTI-the source of objectivity from Buddhi down to

carth. PRALAYAKALA or PRALAKEVALIN-resting in majd

atin, not cognisant of anything. PRAMĀNA-means of knowing; proof.

I PRAMĀTA—the knower, the subject, the experient. PRAMEYA-object of knowledge; known; object. PRANA-generic name for the vital Sakti; specifically it is the

vital sãyv in expiration; vital energy; life energy. PRĀŅAYAMA—breath control. PRASARA-lit., expansion, manifestation of Siva in the form

of the universe through His Sakti PRATH=to expand; unfold; appear; shine. PRATHA the mode of appearance; the way. PRATYABHIJNA-re-cognition. PRATYĀHĀRA-comprehension of several letters or alTixes

into one syllable cllected by combining the first letter of a sūtra with its final indicatory letter. (see Note No.

174). PRITHIVI-the carth malla. PURŅĀHANTA-the perfect I-consciousness, non-relational

I-consciousness, PŪRNATVA-perfection. PURYAŞTAKA-lit., “the city of the group of eight’-ic.,

the five formátras, buddhi, ahamkara and’ mms’; the sük mararira consisting of the above eight constituents.

R RĀGA-limitation by desire. RAJAS—the principle of motion, activity and disharmony

i constituent of ‘Prakrii.

CLOSSARY OF TECHNICAL TERMS

149

RAKTI=relish; enjoyment esoteric meaning-sthiti-main

tenance.

TERESA

SABDA-word. SABDA-BRAHMA—Ultimate reality in the form of vibration

of which human word is a gross representation. SADA-SIVA—the third tata, counting from StuaAt this

stage the l-experience is more prominent than the ’this experience. This altua is also known as Sadakiya inas muchas “sat” or licing is posited at this stage. Iccha or

Will is predominant in this tallen. SAHAJA-natural (from the point of view of the Universal

Consciousness). SAKALA-All the fear from gods down to the mineral who

rest in www tally. They have no knowledge of the real

self and thicir consciousies is only that of diversity. SAKTI-PÄTA-clescent of the diville Sakti; grace. SAKTI-PRASARA-Sakti-oikda; cmcrgence from Samidki and

retaining that experience. SAKTI-SANKOCA-withdrawal of attention from sense

activity and turning it towards the inner reality. (see

Note No. 155). SAKTI-VIKĀSA-concentration of attention on the inner

consciousnes even when the senses are open to their res

pective objects. (see Note No. 155). SAKTI-VIŠRANTI—Merging back into Samadhi and testing

in that condition. SAMADHI-collectedness of mind; contemplation. SAMĀNA—the vital Vay that helps in assimilation of food etc. SAMAPATTI—Sometimes synonym of Samidki, consummation,

attainment of spiritual at-onc-ment. SAMARASA-One having the same feeling or consciousness. SAMARASYA-identity of consciousness. SAMĀVESA-being possessed by the divine; absorption of the

individual consciousness in the divine. SAUGATA-follower of Buddha.

150

PRATYABHIJNAHRDAYA SAMHĀRA-withdrawal ; re-alsorption. SAMSĀRA-transmigratory existence; world process, SAMSĀRIN–a transmigratory being. SAMSRTI-transmigratory existence, the world process. SAMVIT-consciousness; supreme consciousness. SAMVIT-DEVATA-from the macrocosmic point of view;

samaid-devalds are khecari, gocari, dit-cari and bhicari. From the microcosmic point of view, this consists of

the internal and external senses. SANKHYA—the system of philosophy that believes in two

fundamental realities, viz., Purua and Prakra; the

follower of such system. SANKOCA-contraction; limitation. SARVAINATVA-omniscience. SARVAKARTRTVA-omnipotence. SĀSANA–Sastra; philosophical text. SAŞTHA-VAKTRA-lit, the sixth organ; medhra-kanda, near

the root of the rectum. SAT-existence which is consciousness. SATTVA-the principle of being, light and harmony-a

constituent of Prakrti. SIVA-the name of the divine in general; good. ŠIVA-TATIVA-the first of the thirty-six atas. Main

characteristic ‘cit”. SRSTI-letting go; emanation; manifestation. STHITI-maintenance. SUDDHA-VIDYA-(sometimes written briefly as Vidya) -

the 5th Lallad counting from Sim. In this faits, the consciousness of both ‘I’ and “This is equally prominent. Though the universe is seen differently, yet identity runs through it as a thread. There is identity in diversity at this stage. Krijd is predominant in this talia. The

consciousness of this stage is “This is This” : ‘I am I’. SUDDHADHVA—the pure path; extra-mundane csistence;

manifestation of the first five Hallos viz., Siva, Sakti, Sadation, Iftara and Sw.dha-vidy.

CLOSSARY OF TECHNICAL TERMS

151

SUNYA-void; the state in which no object is experienced. SUNYA-PRAMĀTĀ—having the experience of only void;

praladala. SUŞUPTI—the condition of dreamless sleep. SVAPNA—the dream condition. SVAROPAPATTI-attaining to one’s real nature or true Self. SVATANTRA-of absolute will; of unimpeded will. SVATANTRYA—the absolute Will of the Supreme. SVĀTMASĀTKR-to assimilate to oneself; to integrate to

onccll. SVECCHĀ-Sina’s or fakti’s own will, synonymous with

Godfarm. SVAROPA-one’s own form; real nature; essence.

TAMAS—the principle of inertia, and delusione constituent

of Prakrti. TANTRIKA-follower of Tantra. TANUTĀ—becoming gradually less; reduction; 1 state of

subtleness. TARKA-SÄSTRA-Iogic and dialetics, TATTVA–thatness; the very being of a thing; principle. TRIKA-the system or philosophy of the triad-(1) Siva,

(2) Satii, and (3) Mathe bound soul. TURIYA-the fourth state of consciousnes beyond the state

of waking, dreaming and deep sleep, and stringing together

all the states; integral awareness. TURYA-lit., the fourth, the state of consciousness beyond the

three states of waking, dream and dreamless sleep, and

stringing together all the states; integral awareness, TURYĀTITA—the state of consciousness transcending the

Turya state.

U UDĀNA-the vital Vay that goes upward; the Sakti that

moves up in Suşumati at spiritual awakening. UDVAMANTI—lit., vomiting: cxtremnalizing; manifesting. UNMEŞA-lit., opening of the eye-the start of the world

152

PRATYABHIJN/HIDAYA process; in Saina yoga-unfolding of the spiritual consci ousness which comes about by concentrating on the inner consciousness which is the background of ideations

or rise of ideas. UNMILANA-unfoldingi manifestation. UPĀDĀNA-material canse. UPĀDHI-limiting adjunct or condition. URDHVA-KUNDALINI-the risen up kundalini when the

prame and para enter the Suyund.

VĀCAKA-word or indicator. VACYA–oliject or the indicated. VĀHA–the prima flowing in the wa wad on the right and

Apāna flowing in the pingaldi on the left are together

known is Vaha (lit., flow). VAHNI-a technical word of Śaiva-Yoga, meaning “entering

completely into the root and half of the middle of adha:

kundalini. (from the root, Vah to carry). VAIKHARI-Saku as gross physical word. VAIŞNAVA–the follower of Visov; follower of Vaidav philo

sophy. VĀMEŠVARI-the divine Sakti that emits (“vam’ to ’emit’)

or sends forth the universe out of the Absolute, and produces the reverse (cm) consciousness of difference

(whereas there is non-difference in the divine). VIBHUTT-splendouri power. VIDYA-limited knowledge. VIGRAHA-individual form or shape; body. VIGRAHI—the embodied. VYANA-the vital Vdy that is everywhere or the pervasive

prana. VIJNĀNĀKALA-the experient bclow Suddha Tided but

above Maya; has pure awareness at no agency VIKALPA-difference of perception; diversity’: distinction;

option; an idea as different from other idea; idcation; fancy: imagination.

153

GLOSSARY OF TECTINICAL TERMS

VIKALPA-KŞAYA—the dissolution of all vikalpas. VIKALPANAM–the differentiation-making activity of the

mind. VIKĀSA-unfoldment, development. VILAPANA–dissolution; esoteric meaning-anugraha

grace. VILAYA-concealment. vimarśA—lit., experience; technically-the Self-conscious

ness of the Supreme, full of jana and kry which brings

about the world-process. vimarśANA-intuitive awareness; esoteric meaning

Jathra-absorption. VIŞA-a technical word of Śaiva Yoga, meaing “entering

into the remaining half and wholly into the top of adus kundalinti right upto the position where Ardha-kundalini

ends. (from the root vis, to pervade). VIŠVA—the universe; the all. VISVAMAYA Vim VIŠVĀTMAKAS VISVOTTIRNA-transcendent. VYAMOHITAT delusion. VYĀPAKATVA-all-pervasiveness. VYUTTHANA-lit, rising’., coming to normal consciousness

after contemplation.

Rucnit:

–

SAMSKRTA INDEX

Abhra-lava 9 Abhiva 6 Abhäva-bralima vadin 54 Abheda 36, 46, 59. 68. Abhedalt 40. Abhedalacana 70 Abhedena 42. Abheda-niscaya 70 Abz achhimika 70 Abhoda-visaya 68 Alhedya 65 AWinnamapi bhinnam 39 Abhijnina G. Abhimlina 78,99 Abltiniviva 55 Advaya-prathi 70 Adhab-Kundalini 87 Adhisthita 41 Adho-vakira 8 Adhyarasy99, 100 Adhavisiyite 98 Adhyaraha 73, 7+.

Ananta 99 Anasayini 71 Analrita-rupati 48 Anasrita-Siva 43 Ananta-bhattaraka 40 Anknya-ecilih 89 Antena 75 Anta-Koc 06 Antah 88, 92, 93, 97 Aninh-karana 60, 69, 70, 100 Antah-pralintat-panda 57 Antah-svarüpa 92 Antaratmın 85 Antarlak ya 86 Antar-mukhatt gi Antar-nakha-rupa 57 Antar-mukhi-bhava 73 74 Anar-nigudha 86 Anubhava 95.98 Anubhayilmi so Anubhavi 8. Anuhhüyamina 66 Anugraha 6a Anugrhyata 66 Anugrahitti. 63 Anupravea 86, 1on Anupraveja-krama 87 Anuprinita 35 Anurūpa 40 Anusandhina 90 Anuttari 95. go, 97 Anyeccháyi 39 Apagamna 74 Aparicchinna 36 Aparijhana 6, 66, 74 Apavargi 54 Apna 7, 88 Aprakiin 67 Aprithayanti 67 Apurnais- nyata Go

Ahari-pratiti 54 Ahanta 40, 97

Akrama 86 Aikigrya Bs Aišvarya 95 Allvarya-Sakti 70 Ajnina 67. 71 Akincit-cintakatya 89

Akhyati-maya 43 Akttaka 97 Altrima 95

Artha-kriya-karitva 97 Artha-grahaponmukhl 40

Alula 06 Alaragrasa 66 Amylya 96, 100 Ambhah 4+ Amoks 57 Anu 59 Artha 5773 Amiattva 85 Amsta-syandini 84 Amablyka 103 Anacka 98

Arthaugha 69 Asama go Ausankucila 59 Aunt 54 Asattva 35 Asphurana 99 Asphuja 68 Asphusa-idantimnyn po

156

Andhraga 68 Aless-pata-rali do

Aleplakti-cakra-garbhini 67 Aleja-viva-climatllra-maya 95 Asubha 60 Avabhita 78

Aveta vada 93 Avrita-caku is Ayati 88 Iochi 41, 52, 59, 62 Iochi-akti 60

Avacchinna 70 Avalcha 58 Avarohakrama &r Avroha-pada 75 Avasta 46, 79 Avaihiti 8

Idam 54 Idantil 40 Idanta-nirbhisana 98 Indra 76 Indriya-dvira 85

Isyarat 97. 100

Avalon B

. Avikalos-bhom 68 Avikalpa-parimaria 83 Avyakta 55

Távarat pripti 94 Isvudvydariina 6 Ifvantpratyabhijna 34. 103 Ilvanaiativa 41, 55

Ucciraja 88 Uccheda 5+ Uipaladeva 76

Abhliaan ALNdte Abhayati 63 Abhyantara 94. 93 Acchadana 77. Rochidita-wabhiyah 75 Adi-kinta-rupa 67 Adirai 2 Adyanta-Kod-nibhalnan 02

kul-lanya 96 Abutan :- krama es Akala 75

Ananda-porņa go

Udaya 81 Udayu-viirint-thini 97 Udbodhita 78 Udbhaya 100 Udvamanti 58 Udana, fakti 72 Unmajani Unmagnatya 77 Unmeja 66 Uome-dal 89 Unmellem 10! Unmijati 95 Ummllaan 56, 67 Unmilayati 99 Unmukhikarana 85 Upadela 66 Upayukta 36 Upariga 99 Upamira 57. 104 Upadhi 54 Upiroha 17 Upaya 57. B2, 84. go Ubhaya-rupa 58 Ubhaya Hükoca 49 Ordhva-Kundalini 87

Isvidi go Kiraya 54

Almän 50, 51, 53, 54, 56

Aiminan 68

Amn-talvi 55, 56 Arnavirinti 97 Aveda 69, 87. 95. 96, 98, 100

157

Ekstra 100, TOI Ekatitmmango

Guna 54. 55 Cocirl 69. 70

Kokardi-vicitra-aktibhih 09 Kaghavalli 85 Kathinaiva 4

Gopayitvi 47. 70 Goplia 69, 70 Ghita-sankoca 72

Greate 75 Grasina-kramena 93 Grassmanah 76 Grawyanindita Grahnia 38, P0, 42, 44, 45, 46, 51 Gråhaka-bhümidi 67, 74 Grihakati 5! Grabya 36, 40, 41, 42 Grasatalva 76 Ghöroamina 21

Kakeakra 36

Karanetvari 77 Karanonmilann-nimllana-Krama 100 Karina-Kriyanussul-purntanirya 84 Karljiva 97 Karlståtma 71 Kartati-ánya 41 Karm: 51 Karmendriya Go Kala 52, 60, 69 Kaindi-valitnh 59 Kavalayan 75 Kakvy-stota 86 K dicitkatvam 78

Cakravartin 102 Cakretvara IOO Caturlimi 51, 52 Camatkra 65

Krana 35 Kirya-Kirann-bhiya 36 Kirma-mala do Kala 30, 52, 57, 60, G3 KIM -Karttva Go, 69 Kincit-jhalva 60 Kuladi 56 Kurmangasaakoca 85

K 58 Kerala 87 Krama 59. 92, 94. 99 Krana-mudrit 92 Krma sutra 77. 91 Krundbhlisakatya 4 Kram bhiy-rupatva 94 Kriditva Bo Kriya 49, 84

Cirvika 95 Cit 35, 36. 58 Cit-prakis 67. 72 Cit-pradhanyena 47 Cit-minya-spandabhoh to

35, 38, 99. 43. 47, 73, 74. 75.
78, 103 Citi-cakra 102 Citi-blūml 95 Clti-lakti 49. G2, 69, 92, 99, 100 Ciu-lakti-pada 74 Clu-fakti-nayi 99 Citi-aku-svarupa 93 Gluta 46, 47, 50, 73. 74. 87 Ciutas-nlveliina 89 Citta-pradhana 50 Cittamaya 50 Cittyun 59 Citts-ketuka 46 Citta-shnakäravado Cidagnisidbhiva 66 Cidaman 51, 56, 71 Ciditmi 57, 59, 69 Cidinanda 69. 82 Cidinanda-ghana 93. 57. 72 Cidänanda-Labha 29. Bo, Cidekalva-praha. Bo Cidaikya 43.98 CidaikAtmya 45, 79, 8o Cidnikitmya-pratipatti 80 Cid-gagana 9: Cld-gagana-cari 9, 70 Cid-gagana-carl-svarüpa 69 Cidrasa 93 Cidrasi yanata 44

Ksanta gb KuLi 42, 77 Ksima-vrLI 89 Kșiva 91 Kyobha 84

Khecari 69 Khecari-cakra 69 Khyati 45158

Cidrüpa 62, 99 Cidvat 59 Cintakya 45 tinmayi 74

Turya-daid 72 Turylita 83 Turylitta-dasi 72 Trika 56 Trikasira 36 Trimaya 51, 52 Triliro-bhairava 44 Triliro-mata u

Cetan. 43 44 Celana-pada 47. 48, 73, 74

Ceiyamina 79 Calianya yo Caitanya-vili

Channa 73. 75

Cheda 88

Dakțina 89 Darpana 59 Darlina 53, 57 Dorina-vid 36 Dahati 8 Dimodira 77 Dindhya

1 Därtindha-tamaah 89 Dihya 78 Dikcarl Dik-mri-cakr. 70 Dik-curliva 10

Druidi-devi 64

Jada 5! Jantavah 76 Jlgrat

IV. 45. 46, 54 Juvanmukd 79, 79, 82 Jukit +. 52.5 57. 99100, Jina-garbha 84. 89

Dcia 38, 51, 62, 6s Dehn 57. 50, 56, 62, 68, 71, 72, 77.

78, 79, 80, 89, 98, 99, 103 Dehidi-pramitabhimana 78 De 98 Dravatva 4 Dvida:lIola 88, 8g

JAlna-watina 54

Taipadivipti 98 Tatiya +.54 Talvi-zaruka slon 49

Dharani 45 Dhira 85

Tativopadu 103

Nigaravat 39

Naya Gs Nadi-salina 8.

Tadabhedana Tadrasiplávia Tania 48 Tanmadhya 87 Tanyalva go Tarumayilirana 98 Thomala 67 Tamas 49 Tarka-Slatra 14

Tantrika 56 TÄratamya 56 Tiraukia 5+ Turiya 58.92 Turiya-stil 93 Turya 03

Nidi-puja 37 Nija-svarüpa 80 Nilyalna 60 Nityodita 67. 91, 94 Nityditativa g! Nityodžia-samaveldima 93 Nityodita-sthiti gb Nibhilana Bs. 89 Nimajjan 77. 78, 98 Nimi iti 35 1 Nimiana-samnidhi go

159

Nimilana-sarüpa B Nimca 86 Niyacchan 100 Niyati 54, 61 Nirbhisiyati 77 Nilinaksa & Nivariana 85 Nihita citta 83 Nila 57, 63. 75, 79, 98 99 Naiydyika 5+ Nila 57, 6s. 75, 79, 98, 99 Naiyayika 54

Piñcaritra 55 Plicariirika 55 Piralantrya 84 Paramarthika 69, 70, 74.96 Pirva-nidi-dvaya-ochidah B3 Pata-drivana 93 Pillava-pada 71 Pita 75 Pury taka 52, 71, 101, Purna 70 Porn 59,95 Pumalva 60 Purnat pilimia 66 Pürniiniindaghana 102 Purn hänt Porndhantveda 94 Purpihanti-svardpa ga Pamaham-vimarla 67 Prthiv # 52 Prakrti 35 Praktn 35, 51, 96, 97 Puakalana 36 Prakasane Prakrimina78 Praknändn-sira 98 Prakasalkyena 63 Prakälaikyaghana 42

Pancakriya 38. G1, Ga, 64 Pancakriya-Grieva 63, 64, 66, 74. 82 Talcalasvarüpa 52 Panicatriasat-tattva 52 Pati-disa 69, 72 Pati-bhumika 10 Pali-hrdaya-vikisin 70 Pada 6a Padma-pathipuin. 89 Para-bhniravimata 100 Para-lakti-pata 56 Paramadeva 57 Param-pada 17 Parama-yogin 94, 95. 100 Parama-siva 42, 49 Parama-diva-bhattaraka 42 Paräunlinanda 93 Paraminandanaya 42 Parimartha 93, 96, 95 Paramirthinusirin 49 Paramela 88 Paraunivara 41, 59, 71, 72, 79.96 Park 74 Parildaya 37 Pariik es Parahci 85 Pard-dast B4 Parlinanda go Parlipan 40 Parkprakti 54 55 Pari-bhattariki 95 Parlimarda g6 Parlimpa GS Parli-rūpatrenia 67 Park-vak-akti 67 Parijnana 37, 46, 66, 71, 73, 74 Pariņima 55.86 Paripurna 95. 96 Parimita 29, 68 Parimitat: 60 Parislilana 77, 87, 89 Palada-para-madhya-lakh-nychyena

Prakasaika-rupa 42 Prakaka-vapuşnh 42 Prakasaikn-sadbhava 95 Prakbeden 49 Prakasamätra-pradhlimatve 47 Prakasa-parimaria-pradhanatve 47 Pratibha 99 Pratipatti 63. 80 Pratipattandhya 79 Pralipiditn 84 Pratyagain in 85 Pratyabluj 33 Pratyabhijan (Išvära-pratyabhijns ) Pratyabhijanta 37. do Pratyabhinikira 62, 79 Pratyabhij ATILI 73 Prillyablı fahrdaya 103 Pratyahara-nyaya 97 Prathate 98 Pralai 99 Prathaminat-sir-prämatstä 79 Pranata 6a Pramdir 36, 37, 41, 4. 50, 69, 76, Pramitta 78 Primátuh 68 Pramåt-saptaka 52 Prämina 37 Prameya 36, 41, 42, 70, 74 Priumcyendhana 75

160

Paku-dati 19.

Bhakta-jana 59 Bhagavat 56, 62, 69. Bhagavati 36, 69, 99 Bhagavilns Bhata kallata 86 Bhata Dimodara 70 Bhavinmaya 76 Bhiiva 42, 44, 49, 69, 70 Phir bhitsakava 75 Bhiver go

Palu 81, 88 Palu-bhumikk 69 Palu-hrdaya 70 Palyrinii 55, 67

Pralaya 95 Pralayn-kevalin 41 Pralayikala 41 Trallyeta B Praycia 92, 93 Pranga 74 Pravda 69, 74 Prasan-amanrupa g6 Prasara-ridinti-dal By Prasarana-krimi 6 Praustavi: 102 Petipakiya 73 Prligi 37. 50, 51, 52, 54. Ga, 68

71, 77, 79, B1, 88, 98., 104. Pranadakti 8., 86 Prinlyämn ag Pripolku-viránti ig Plusyali 75

Bhittibhola 99 Bhinni 36, 4 Bhiana-vedya-prathi Go Bhinnittvedya-gocira 100 Bhuvana 4 Bhicari 69 Bhucaritvena 70 Bhucarl-cakra 70 Buhara 65

Dhumi 3455, 56, 74 Bhamika 53. 56, 57 Bheda 41, 51, 58, 59 Bledil-lavalan-svabhiva 74 Bhada-vida 38, 39 Bheda-visaya 68 Bhollocana 70 Bhern Lbhine 6

Fhena-pinda 103

Budha 6, 71, Bala 77. 97 Bahih. 6a. Babirdanti 86 Bahimukha 57, 92

Bhairavlya-muda Bhaktrik 100 Hhoga 37 Ehrubhedana 87

Bahirinukhibli 62 Bahiskasana G9, 70, 100 Bahlskarna-devatitman

Mahya 81 Madhye BG Madhyama 67 Madhyama-dhimi 72 Madhyama-nid 81 Madhya-vikiisa Ho, la Madhya-takti Az Madhya-inkti vikisa 82

Bihya-vu 57 Dithya-varpa 92, 93 Bindu 97

javasthipann 64 Buddhi Bi Buddhi-tattva 54. Bt Huddhi-rpiui 54 Buddhindriya 60 Bodhadhabdhi 103 Bauddha 55 Brelima 99 Brahmandi la Brahmarandhra 81 Brahmrida so Brahma-vidin Gu Hrahmi 76 Brahmli raya Br

Mantra 41, 67, 77. 97 Mantra-mahevitra 41 Mantrekvara 41 Mantra-virya 98 Mantra viryatmiki 95 Manusya-deha 73 Manorüdba 90 Mala 57 Malavrta 59 Mahanan lamaya Malaphala 38 Mahamantra 67

161

Laukika 67 Laya 100

Vamana-yukti 93 Vaanit 69 Varna 67, 60 Varnlimika G7 Vrhni 75. 78, 87 Vacaka 96

Mahilmantra-fry umakn 94 Mahārtha-drsti 6 Mahivykpui 56 Mabahida 98 Mahekvara 62, 95. 99

99, 102 Matrayi 75 Mitri-pada 75 Madhyamika 5+ Mánari AA Maya 35, 41, 49, 57

Milya-pada 75 Maya-pramALE 50, 99 Maya-pramatta 75 Maya-lakti 45. 49. 99. 100 Miylyl 50, 51, Mayiyah pram. t. 50

Syya mala Gó Mahesvarl 192 Mihelvarya 38, 63 Mimlinsaka 5+ Mukti 46, 5i, 71 Muktidah 53 Muda 93 Mudranit 93

Mudritma Mudrakrama 92 Müdhja 6B Mördlinyatva 8 Melana-rupa 58 Meyondhana 75

Vamchraya 69 Vimciveri 69 Vayupurna 07 Vasudeva 54 Váha 8a, BB Viha-ccheda 82 Vikalpa 68, 69, 8g Vikalpana 46 Vikalpa-kriya 68 Vikalpa-kaya 82 Vikalpa-dala 49 Vikalpa-maya 46 Vikalpa-hina 63 VILA, 86, 87 Vigalaan 74 Vigalith-dehidi-upidhi-aikoci

bhimini 95

Vigrahi 44 Vicchedana 88 Vijakna-bhairava 89 V bina-bhattiraln 38, 87 Vilnikala 41, 55 Vijanikalati 47 Vilmbhapa Vidya 41, 59, 60

Mokya 97. 57 Mokya-lipsi 57

Yantrina 83 Yukin Bo Yukti gr, 103 Yogi 38, go Yaugapadyena 86

Rakti 6+ Rajas 49 Rnjyati 64 Ranjita 57 Ramaniya-visaya-carvami. 89 Rasa 90 Rahasya 64 Riga 54, 60 Rūpn 57. 86

Vidyapramäti 47 Vidyl-riga 57 Vidravita 80 Vidhrta-cetach 88 Vibhuva. Gg Vibhinna 69 Vibhu 100 Vibhuti 59 Vimana 97. 97 vimarśana 65 Vimarlamaya 95 Vimariamayl 35 Vimuktaka 70 Vilaya Gr Vilaya-karit 62 Vilaya-pada 65 Vilapana 64 Vivarana-kse 101

Lagnat

162

Śltriya 67

Siviltmaka 67 Sivilmakatvi 46 Siva-dhanin 97 Siva-pripti-hetutya 104 Siva-bhattraka 35, 42, 45, 51, 72 Siva-maya 102 Siva-rapatayi 73 Siva-warüpibhinnlv. 109 Suddhidhya-pranit. Suddha-bodhlitnah 41 Suddhciar dhra 62 Suddha-vikalpa-inki 69 Subha lo

Vilcza 38 Win 80 Vilva 34, 36, 37, 38, 39, 2, 41, 43.

Hi 45. 63, 77, 95, 96, 102 Vitya-grasan 75 Vilyamiya 43. 65 Viivifarira 43, 44 Vi vidhira 86 Vilva-vimnt 69 Visviltman 60 Vivimi-sikira 79 Vilvitmis-sikir-ripa 70 Vilva-vyapti ir 72 Vlivotira 4. 56 vi 33, 31 Vinaya-grima 93 Vipayu-pada 78 Viivaka 86 Visphalinga 5 Vispharama 85 Virya-bhimi 97 Ved-vid 55 Vodya 86 Vedaaltmak 97 Vaieltryit 40 Vailakjaya 38, Bg Vaiyakarta 55 Valintva 57 Vyavacchinna 70 Vyavatlihato 35 Vyavahara 67 Vykhyl 74 Vylpatalva 6a Vyamohizatva 66, 67 Vyamohilata 66, 71 Vyutthai ! Vyutihiina-dau 79 Vyutthita 50

Sünya-pada 69 Sünya-pramt 41 Sinyddi-primleri 49 Sünya-bhuva 54 Sunya-bhūmi 30 Sünyadi-länyitmataya 43 Śaiva 57 Srl-spanda 45 Srulyanta-vid 54. 55

Şat-tribal-jatiya-maya 73 Supha-vaktra 87

Sakala 41, 42, 52

Sakti G6, 67, 71, 85, 86, 87 Saku-aridra 61 Sıkti-pin 34. 67. 103 Sakti-sarikoca 59, 82, 8 Sakti-sphls-rupa 96 Saat 6, 67 Sabda 16 Sabda-bahan 55 Sabda-ral-vinipa 97

Sitatam so Sativa. 49 Sadruru 6G Sadbhava g6 Sadiva 31.13.40.55.77 Sadasivelvarati 95 Sudafiva-tattva 40 Saakoa 15. 47. 10, 49.51, 60, 77.85 Saukocilimll. 43 Sunkocini 42. 49. 74 S koca-kall 7+

Sandoc-pradhanya 48 Suikoca-bhah a; Saikocavaty ih 59 Sankocn- bis 87 Sulkuciin 43. 45, 51, 60, G2 Sankucita-alexa-vilva-rúpah Saikucita-cidriah 44 Sadikucita-grihaka-rupa 48 Sankcia-Iakti 79 Sipari 66 Sapta-pañcaka 52 Sapta-pancak - vably 51 Şabahyabhyantan 92, 93

Sarira 59, 73 Surin 73

163

Sadhaka g2 Siminya 98

Siminidhikari gydıma 41 Sinansya 37 Simrija 100

Sartikalpa 97. 100 Sunkulpynte 98 Sariputkira 97 Sambandha 36 Samruddhi TOE Sarhridha 97 Sarvit-enkra 92 Sarüvit-santati 58 Samvitti 38, 30 Sarvitavili-caka. 102 Suvid 81 Sanhvidl-devail-cakra 91, 95 Sariyedaba 95 Sanlayıt 80 Sansira 33, 34, 37: 51 Sartstra-bla-bhiva 65 Satsira-bhumiki 62 Sarrera-ludlu 59 Surslrin 5o. 60, 61. 72 Samiriva 68, 67, 69, 71, 79 Suitra-riuliara ’ Sariskira 65. 79 Sanivskaritmank 76 Suissti 54 Samlar.unit 5! Sanuril Samhira 34.58, 61, 60, 77.95, TOO Sarulisti 67.92 Santhriyamaina 65 Samdlil 91, 9+

Sarritmyil-svarüpil 70 Siirvii myen 75 Sivadhiinat 98 Siddhi 9+ 36, 37 Siddhanta 53 Sukhn 37. 54. 57. 79, 84, 99, 102 Suşupla 70 Saksela. TOI Sutra 72, 73. 74 Srsti 58, 61, 62, 67, 68, 94, 94. 95

Saukhya go Saugain 54 Saubhagya 89 Sthapakata G3 Silit 34. 57. 58, 61, 68, 92 Sthiti-devi 65 Sthitayah 53 Sthala 101 Spanda 86 Spanda-sundoh Gs Spanda-tastra 45.89, 84 Sphuta-idanthal 41 Sphurati 36. 42 Sphurata-r 70 Sphyrant 99

Sanidhipnya nopirjito 48 Samidhl-rach-urhslra gr Sunidhi-sarkiravat go

SurIpati gI Sunkvela 3h. 79, 83, 95, 93 Sundvcsi-b üli 78 Sumiveimurthya 93

Surga 60, 77.95.100 Survintäratanatya 80 Sarviipeksa-nirodha 97 Sarvakaripiva 60, 70 Sarva-kirnatya 98 Sarvaja 57 Sarvijava Go Sarvadevamaya 44. Sarv-

m ira-jivile-bhata 95 Sarvamaya 45 Sarva-vigralil-vigrahi 4+ Sarva-vira-bhattaraka 67 Salaje 47 Sahaja-Camatkāra 70 Sahaja-arvitti-devitá-cakra 105 Sakpit-krta 99 Sukat-krtn-pan-Inkti-sphäira 92

Smarynte 98

Sva-cit-primáttal 03 Svacchi 36 Svaochanda-jasini 61 Svajyotisiva 49 Svitantra 34. 35. 36, 37, 38, 102. Svapnil 71 Svapralia 36 Svabala 67 Svabhiva 52 Svayambhala 85 Svarüpa 47, 50, 51, 52, 57. 67. 71, Sva-svarüpa 66 Sva-svarüpabheden 77 Svarūpipatti 74 Svarūpe-jhna 51 Svarüp israyana 77 Svarup-viki 62 Svarupa-vikisa-maya 69 Svi-sakti 66 Sva-lakti-vyamohita 72 Svalakii-vyamohitati 69, 72, 74

164

Svibintra 51, 56, 59, 60, 74, 78,97 Svitrya75 Svaintry lima 49 Sviltantry-slina 96 Svijanirya-hini 99 Svinubhnya 76

Hakira 83, 97 Habap/ka” 68 Harja 93 Hanka-siambha 86 Helu 34. 35, 36, 37 Hetubetumadbhavi 35 Hrt-pravca 85 Hrdaya 3, 88 Hidaya-nihita-cittah 83 Hrdaya pankajaya 88 Hrdaya-vidranti 88 Hidayakla 89

Sviluaikyena 43 Svitmi-cumatra 95

Svitmaltkr 59, 75 Swima-warüpå 57 Svadhishina ga Svecchayi 39

ENGLISH INDEX

Burn 75 Burned to umeness 65

Absence 67 Absolute 35. 36 Absolute freedom 96 Abvolute will 56 Absorption 69. g. 86 Accepted 98 Accomplished & Achievement 98 Action power 60 Actor 55 Activities g

Adore 76 After-effects 91 Application 62 Agency 41

Cancellation 97 Cause 34, 35, 36, 37. 39, 54. 74 Crvitia 07 Ceaselessly 58 Centre B1, B2, og Central 82 Cessation 36, 88 Characteristics 74 Cling 55 Cloud (0) 75. 9! Cognition 54. 70 Comprehend 50 Conceal 56, 59, 66, 68, 69, 8: Concealing 47, 70, 71 Concentrated 89. go Concept go Conclusion 102 Condition 61, 69, 72, 79 Congregation 96. 97 Consciousness 93, 95, 30, 41, 43. 4.

52, 53, 56, 58, 59, 61, 67, 68,

All-pervading 35 Appear 35. GI, 62, 79 Appearance 63 Apprehend 41 Apprehension 66 Approporinte 61 Aseertainment 70, 70

Aspirant 92 Assemblage 67. g6 Assimilate 75, 77, 78 Aximilation 93 Assuming 99 Attninment 74. 82, 95, 94 Author 69, 79 Authorship 61, 63, 64, 66, Awareness 97 Autumn gi

97, 99 Conclouines of I 40 Consciousness of perfect I 67

Consume 76, 78 Continuum of Cognitionis 54 Continued existence s4 Contemplation 48, 80 Contemplative experience 79 Contraction 45. 47. 48.83 Contracted 43, 44, 45, 47 Contrary course 69 Controlled 38 Copious 76

Background 99 Beginning 82

Being 55 Blinding darkness 88 Bliss 33. 4. 58, 68, 72, 79, 82, 87.

90, 95, 96 Blue 75 79, 90, 99 Body 4. 45.50, 53, 56, 62, 68, 72, 73.

77, 78, 79, 95, 98, 99, 109 Bondage 46, 7, 84 Bound subject 69, 102 Brought about 87

Covered 52. 59, 60, 75, 76 Covering 77, 79 . Creature (8) 70, 76 Cyclic consciousnes 2

Birth 67.FO. 53:55. 99, 103

Death 67 Deep sleep 72

166

Deities 68, 94 Delightful 87 Deluded 6 Dcluding 70 Delusion 67, 69, 71, 72, 74 Deposit roi

Descend 554.67. 103

Descent of Sakti 67, 103 Daire 96 Destroyed 65 Develop 81, 82 Development a Device 66 Devote 59, 6s Devotion 65 Devouring 76 Devoun 75 Damco 56, 68, 70, 74 Different so, 0, 41 DITIllan , 4I Dillerentiated appearances 70 Diminish Rg

Empirical state 62 Empirical subject 68 Enclosed 59 Enjoyer 100 Enter 89 Entities 49 Fairin 97, 92, 93 Entry 100 Esoteric mode 64 Essence 98, 59, 61, 67, 71,93. 94. 95. Essential naturo 58, 63, 71, 77, 92 Essential truth 73, 95 Eternally active 93 Eternally founded 67 Eternity to Etymological explanation 8$ ; Evor proient 86 Exces 40 E.citeit 35 Expansion 6, 87, go, OG Experience 37. 50, 64.98 Experiencing consciousness 79 Experiencing a Sclr 6 Experience 79 Epperlanca w oneself 65 Experients(s) 41, +. 43. 44. 45. 46,

1. 56, 5, 76, 79 Explicit 0 Beponent(s) ss Ectended g6 External 92, 93 External expansion 66

Diclove 69 Dvipline og Dipel 891 Display 56, 69 Dissolve gi, 93 Dissolution 64, 74, 82 Dininctio. 38, 61 Dktribale 93 Diyenidla se Divine 56, 61 Diving consciousnes 35, 36 Divinisy Doership 60, 71 Doubtls) 67 Dominated 41 Dream 11 Dualism 39, 39 Duality 59

External sight 16 External thing 58 Externaliza to Externalization 93 Extraordinary status & Extrinsic course 62 Extroverbed 92 Estreitnion 74 Evil 60

Earth H 78 ElToel 36 Effectuation $4 Elfort 48

Emanated 64. 65. Emination 38, 61, 62, 63, 68, 77, Embodied 39, # Ementence 77. 78 Empirical knowledge 58

Fanr 67. Ës Fetters 78, 82, 93 Field of experience 42 Fire 75. 78 Fire of consciousness 64 Firtines 79 Fitness 68 Five-fold act 61, 63, 64 Five-fold procesi 69 Five proces 39. 62 Flash” forth 58, 99

167

Flashing forth g6 Flash of delight 65 Fluctuation 86 Fluidity 44 Foam 102 Followers 53, 54 Foot 97 Fonce go Form 95,75 Foundation 86 Four-fold 51, 52 Free 96 Free will 34, 35, 37, 39. 52 Free-willed 36 Fuel 75, 78 Full conselostes 93 Function(s) 54. 70 Fundamental principle 54

Irumäntni 56 Imanent self 85 Immorgence 78 Immersion 98 Immortality B5 Imperfect 60 Impression 50, Bo Incidental connexion 85 Incipient 4! Inclusive role 78 Indicative 96 Indiented By Independent 10 Individual 4 Individual consciousness 50 Individual soul 55 Infinite 90 Infolding 100 Innato 71 Inner organ Go, 69, 71 Innermost reality 8 Inner peace 38 Instruction 68, 103 Intention 76 Internal 92, 93 Interior 85 Intoxicated gt Introversion gi Introvertel 74 Investigation 9 Inward cessation 57 Inward experience 96, 97 Trward movement 73 Inwardness 92 Inwardly 88, 96

Gaze 92 Glory 69 Gold pillar 86 Good 60 Grace 62, 63, 66 Gradations 56 Gradually 87 Greatnes 59, 6! Ground 8i Group 70 Guidince 6G

Joy, 99, 93 Joyfully g!

Habit Bg Happiness 84 Head 37 Heart 70, 71,28 Heptad 53 Hidden 86 Highest cause 55 Highest experient 35 Highest lord 59. 96 Highest Reality 33. 55.69, 96 Highest stage 8 Highest truth 50 Highest type go

Koen argumenti 103 Knowledge 96 37, 45, 46, 51, 54.

56, 57, 60, 71, 73, 74, 75, B6,

99, 100 Knowledge-power 60 Knowable 100 Knowable object ( ) 70, 74 Knower 85 Knowership 48 Koowing subject 71.74

Idcation 99, 100 Identical 40, 41, 42, 43, 45, 46,53,5

78, 79 Identification 70, 79 Identity 37, 42, 45. 79.9 I onciousness 100

I feeling 97, 98 Ignoratice 66, 67, 71

Lack of knowledge 74 Lasting consciousness 79 Left 88168

Liberty 53 Life 50

Lietters 67

1 . Néctar 04

Liberated 63

Nectar of awareness 103 Liberation 37, 46, 51, 54, 57, 71, 72 Nescience 45

Non-abandonment 99 - Non-being 54 Non-difference 68, 70, 71 Non-different 10, 49. 71, 102

Non-differentintion 96, 97: Limitation 47, 48, 49, 52, 59. Go, 72, Non-duality 59

Non-existent 35, 36 Limited 23, 52, 56, 57, 60, 68, 71: Non-manifest 55 Limited dochip 70

Non-liberation 57 Non-limitation 3d Non-limited 60

Nose 87 Limiting conditiofi 5+ LE

Limited power 23

Limits wide

Logic 67

Object ( 96, 38, 40, 41, 42, 46, 52 Locus 87

G, 62, 63, 64, 65, 6, 71, 75 Lord 100

Objecine experience 97 Lordship 94, 95, 97, 1:00

Objective existences 60. 7. பாin . 191

Objective existents 69 Objects of sene 78 Obourg 68 Obstruct es

Occasion 63. 85 Maintenance 58, 62, 63, 65, 68,92 Omnipotcnce 60 Manifest 68, 75. 78

Omnipresence 60 Manifested 45

Omniscient 57 Manifcrting 64. 68

One-pointed 8g Mualfestation 34. 36, 52, 5, 67, 70, Opening 36

Openings 45 Manifeber 52

Organs of aclion Go Maniluldnew GS

Organs of perception Go Outer organ 69

Outer senses 70, 71 Material case 39

Outwierd 85. 92 Men 37. 3A, 57, 58, 77. Bo, 82, 84. Outward Bs.ga Meure Meditate 90, 91 Mental activities 8 Mesial apprehension 4G

Pain 54 Particular 68

Partly 67 Merged 65

Penetration 93, 98 Method go

Pentad 53 Middle 6

Perception 71 Mindful 38

Pensjkin of difference 70 Mode 64

Perfect 10 Multiplicity 42

Perfect I 92 Perfect 1-consciousnes 94 Perfect bliss 103

Perfect Self 93. 98 Nature 3, 5A, 70, 72, 81, 93, 94, 90 Persection Go, 66, 73

Permanence gi Nilur.il bliss os

Permented 87

Personal experience Gg

Rigorou 82 Pervade 56, 72

Right 88 Parvading 4

Role 53. 56, 57, 81 Perversion 56, 59

Root 87 Phayo 72

Rooted 100 Philosophy 6t

Ruler 102 Pierce 85 Place 97. TOE Pleasure 37. 54:58. 79.98, 102 Point 88

Sacred tradition 84 Poised 84

Savour 90, 91 Ponder 63

Screen 59 Power ( 66, 67, 73, 77, 86, 87, 93 Scal 93

Secondary distinctions 41

Seekers 50 Practica 77, 82, 87, 89

Self 33, 37, 44, 51, 53, 54, 60, 69, 78, Produce 19 Predominance 47. 48

Self-consciousess 94 Predominant 47, 4., 50

Self-existent es Primary doership 97

Scir-luminous 96 Principle(s) 32, 55, 56

Self-luminous character 50 Process 85, 99

Sanding forth 58 Pure path 49

Sense (0) 100 Pure stage 3 Pure state 84

Sense objects 93 Puriucn 57

Sense os cans 86 Pursuit 84

Sense of identifieation 95 Set ablaze 78 Settled conclusions 53

Seven pentadu si, 52 Realization 93

Sexual union. 87 Reality 49, 50, 59

Simulaneous 86 Real form 68

Simultaneously 66 Real nature 47. 62, 70, 71, 74, 77, Sixth organ 87

Shadow 37 Ro-absorption 58, 61, 65, 92, 94.95 Shine forth 69 Reciprocally adapted 40

Sole eisende 40 Reciprocal adaptation 40

Solidification 93 Recognise GI, 102

Solidified form 43 Recognised 37. 52

Solidity 44. Recognition 33

Sounding 88 Reducing 68 Reeling 96

Sovereign will 78 ** Reflection g6

Space 35, 98, 63 . Regulation 87

Sparks 14 Reiches 65

Split 65

Sprout 88 Renounce 84

Stage (s) 56, 57, 68, 75 Resolution 99, 100

Stability 100 Rapective objects 85

State () 46, 69, 72, 87 Rest 58, 98

Status 55. 73, 74, 100 Rating 34. 69, 86, 87, 97

Staying 8g Restraining 83

Steady 86 -Restraint 87, 89

Steadiness 98 Rewind 98

Stilled 88 Reveal 56

Strengthening B7 Reveicaria trvicc 66

Subjects (s) 36, 38, 40, 42, 44:45. Reverted sya 8s

Subanvergence 77

170

Substratum 54 Subtle 87 Sgocenion 92, 94 Suecenion-lo 99 Successive appearance 9+ Supreme happiness 89 Supreme power 98 Sapreme state 84 System of philosophy 53

, Unity of conclouines 43,80

Univene 34. 35, 96, 99, 40, 41, 4,

43, 44, 45, 46, 50, 72, 75.75, 77. 78, 79, 66, 93, 94, 95, 96,

Univenc-bodied 14 Universal cuality 50 Univemul consciou no 50 Univenal doership 70 Unlimited 96 Unreality 98 Uatarnished og

Veiled 60, 75 Veiled form 73

Venerable 59 65. Vibration 8;, Tor

Vitalized 35 Vod 42, 43, 44, 50, 54 Vowel-les 89

Tata is " Temporary 70 Theorie: s8 Threcfold 51. 52 “Throw 67 “Thunderbolt of Contemplation

Time 5, 38, 63 Tip 67 Tortoise 85 Totnlicy 93 Thisness 41 Tradition G3 Transcend 12. 56 Traralommation 5.56 Transmigrating bing 60 Trapanigration 51 “Tro nature 51, 75, 9, 104

Trub 46, 103 Twofold 52 Twofold form 51 Tuming back as

Waking 72 Want of discipline 103 Want of knowledge 46 Whirl 57 Whole 1

Will $9.59, 86 Wall power 60

Undentäading Gs. 103 Undiminished 84 Unseigned respect 70 Uolit 103 Unfold 74, 82, 100 Unfolding 92, 96, 100 Unfoldment 61, 62, 63, 82 Unparalleled 84

Withdraw sa Withdrawal 63, 65, 68, 77, 85 Withdrawing 77 Withdrawn Gs Word (3). 46, 96, 97 Werld ) 43 Worldly opinion 67 World process 94

Yellow 75

ERRATA

Page Line

____12

For avoided kantukas . परमितस्वादमखम carning

13 16 181

Read has avoided kañcukas परमितत्वादयत्वम् Earning swatantra

The individual hoping contraction or conscioUSPASS as his mature has the Mind (as his body) in a contract

23 38-40

sutra 4: He having…. d contracted form.

2631

contracted by the object… contracted in accordance with

the object. plantation pralai

the insensible manifestations viz., which versa stages.

stagest

51 24-25

57 10

grasp it at all (i.c. be a subject at all.. cannot experience it) * सुख दु:खापवाधिभिः

सुखदुःखाधुपाथिभिः घनस्वात्मस्वरूपाभिव्यक्त- घनस्वास्मस्वरूपामिदमत्युपाया:

त्पपाया: cmperical

empirical

His will,

His free will,

amaana नीलादिकमध

नीलादिकमर्थ चमत्कारापरपर्यायविम- चमत्कारापरपर्याय विमर्शनसमये शनासमय

14 19

-mudra -pratyabhijna Ahnika the citta giving up

-mudra

pratyabhijña Ähnika the citta which has been explained before, giving up

758 76 18

बन्धन गादविला

गवयिस्ता

extermity rent be the शान्तामयीय बत्मिका

extremity तबापि be) the

FOT#1919

100

28 16 22 15

101

102 103 106 108 108 108 110

113

26 11

Jaanadhikara, VII JHänadhikara, VII Ahn. Ahn. Ahn,

Ahn,

of her Withdrawing. Over withdrawing-over

Then word

Then the word Lord

Power teachers

teachers Siva

Siva Samkara

Sankara Samkaropanişat Samkaropanişat Sankara

Samkara Supramundans Supramundane knower

knower where

whose All, existence

All existence read in Srd col. as Mere Void cause eflect mcan

Sankhyas

Sankhyas put मंदिौष्टिनिमेपो मेष वनिता रविष्टिनिमेषोन्मेषजित : verb (“m”

verb ‘an self

Self Dhaka

Dhaka fatli sakti is rasadharani

fasadharad

115 115 116

116

118 120 120

puts

125

126

129

132 136 139 139 141 143 143 144

22 11 32 17 11

20 10 &15

sutrils ALAMGRĀSA plantation BRAHANADI Vanesaari

sūtras ALAMGRĀSA setting BRAHMANĀDI Varisi

III

Central Archaeological Library,

A NEW DELHI.

Call No. Sa 2 H 3/kla Tai Author- (40271)

Pratya likif nehrdy

Title Pray Tout English

Bat a Date of Tame Date of Return “A book that ta shut is but a block

CHAEOLOG

GICAL

GOVT. OF INDIA Department of Archaeology

NEW DELHI.

XTRAL AR

LIBRAR

Please help us to keep the book clean and moving.

9., 145, N. DELHI