May my heart hṛdaya) pulsate in the form of emission ([visarga) embodying the nectar of supreme transcendence by the close union of the pair: and (yamala).
One of the pair is Vimalakalā, the mother who has taken within herself a new creation (Abhinava) in the form of light, and the other is the father, Pañcamukha Simhagupta, who is the embodiment of perfection and is intent on expressing himself in the fivefold activity.
Exposition: The above benedictory verse hints at a number of technical terms or concepts commonly used in the doctrine of Trika
In this context, the word heart (hrdaya) indicates universal bliss (jagadānanda), which unifies everything into an undivided singularity of consciousness. Its form is an ever-shining light, knowing neither rising nor setting. Restfulness is its very nature. The author aspires to attain and realize that heart of consciousness. Another technical term found in this verse is yamala, which is described as the highest equilibrium, [a union] of both and This is a union in which is neither nor and is neither nor but each is the combined union of both.
This union is also known as coitus In the creative process, [expanding from] this union, all the principles, known as tattvas, emerge. Throughout this process of creation, the nondual nature of the absolute equilibrium remains tranquil, like a waveless ocean. This process of creation is the result of a impulse of creativity, an upsurge in the form of a vibrating agitation, causing the unity to break. This absolute union (yamala, remains in its pristine state, even in the process of creation.
During that process of creation, first shows itself as two and expanding outward into three, and then many. The word kula ordinarily means in this context it refers to the seventeenth kalā, the immortal phase of the moon. The word visarga is the ‘emission of emerging from perfect sexual union. The drops reflect the colors of and one is white and the other red. It tends to move outside [into the manifested universe] and creates the bodies of all living beings.
In the Tantric doctrine, visarga is stated to be ardhakalā, one-half of the sound The mother is none but the autonomous energy of with whom she remains inseparably united. The nature of this autonomous energy, which is beyond all limitations, is ‘reflective This verse also indicates that Vimalakalā was the name of Abhinava’s mother. The father is the fivefaced [with each face represented by one] of the five consciousness, bliss, will, knowledge, and action.
They are the five outlets through which everything becomes manifest, or in the luminous imagery Abhinavagupta often employs, through which the entire universe shines. Each of is ever-engaged in performing one of his five functions through these These five functions are: creation, maintenance, dissolution, veiling, and bestowing grace. iqjnfeci f r IR l I As everyone is not capable of delving deep into the long text of the Tantraloka, this Tantrasara is composed in simple language. Therefore, please listen to it.
By falling at the feet of the venerable sun-like whose rays have removed all limitations from the lotus heart of Abhinavagupta, please collect this for the purpose of worshipping Mahesa. According to this system, knowledge is the cause of liberation (mokṣa), because it opposes or contradicts ignorance, which is the cause of bondage. Ignorance is twofold.1 One abides in the intellect (buddhigata), and the other lies in the self (paurusa). The one which abides in the intellect is ignorance of the nature of reality (anUcayasvabhāvam) and an erroneous conception of the Self as non-self (viparltaniscaya).
On the other hand, the ignorance lying in the self (paurusa) is of the nature of thought-constructs (vikalpa), characterized by a limited form of the light of consciousness. This type of ignorance is the root cause of existence. This topic will be discussed in the section dealing with the nature of impurity (mala). The ignorance abiding in the self (paurusa) can be removed by means of initiation and other similar procedures. However,-even initiation in the presence of the ignorance characterized by indeterminacy (anddhyavasaya) remains ineffective.
This is because initiation is preceded by a determinate conviction as to what is to be accepted and what, is to be rejected, and is followed by the purification of the principles (tattvas) and unification with Thus, the attainment of that determinative knowledge steadily abiding in the plane of the intellect is the principal factor. Indeed, this practice uproots the ignorance abiding in the self (paurusa), because when consciousness in the form of vikalpa is practiced, it ultimately terminates in consciousness free from vikalpa.2 The Self (atma) is the light of consciousness free from the limitation of thought-constructs (vikalpa), and is the very nature of Therefore, the attainment of the ‘right knowledge of a determinate jñānam) regarding all objects in every respect is desirable.
The attainment of this knowledge is preceded by study of the holy texts (iastras). The holy texts are authoritative, as they are revealed by the highest Lord The subject matter as enunciated by other scriptures is accepted as distinct, not directly related to the totality of knowledge, and is proved by arguments not directly related to that subject matter. Therefore, the knowledge taught in other holy texts (agamas) is said to grant liberation only up to a certain extent, but not from all bondage.
On the other hand, the holy texts revealed by the Lord bestow release from all sorts of bondage. The holy texts (taught by come in a fivefold stream3 and are divided into groups of ten, eighteen, and sixty-four. The most perfect among them are the texts named Trika, the quintessence of which is the Mālinīvijaya tantra. The subject matter contained therein is difficult to gather and properly elucidate. Without the proper ascertainment of the essence of reality, this knowledge neither possesses the property of liberation nor is instrumental in granting it.
It is only unblemished knowledge that possesses such a nature. The highest human end has its root in knowledge, which should be practiced in one’s own being. It is known as impurity (mala). At the rise of perfect knowledge it is uprooted in its entirety. Upon the emergence of Self-consciousness, at the time when all impurities are destroyed, release (mokṣa) is attained. This innate nature belonging to all entities is of the nature of as that which is not light cannot be proved to be this innate nature.
Furthermore, that light is only one [literally translated: ‘it is not more than for there is an absence of existence of any other innate nature in that light which is different from it. This is because of the non-existence of differentiation in that light. Time and space cannot bring or cause differentiation in it, for they possess that light as their innermost nature. Therefore, the light is indeed only one, and that light alone is consciousness.
The nature of consciousness is to bring illumination [manifestation] to all objects. In this regard there is no difference of opinion among scholars. This shining of that light is not dependent on anything outside of itself. The state of being illuminated by another light should certainly be called dependence, as the state of being illuminated 57 depends on others for its illumination. However, in the absence of any other light, there is only this single and (svatantra) light.
It is precisely because of this independence that this light is not limited by time, space, or form. Therefore, it is all pervasive, eternal, and it has characteristics of being omniform, and at the same time it is devoid of any definite or specific form.6 The freedom belonging to that light is its energy of bliss (ānanda), its relish of delight (camatkdra) is its energy of will, its illumination is its energy of consciousness, its cognizance is its energy of knowledge, and its association with all forms is its energy of activity.
In this way, although associated with the above principal energies, this unlimited light of the nature- remains resting in its own bliss. Being of this nature, he, in the of unfolding or manifesting, takes on a limited form because of his freedom. Therefore, he is designated as atomic (anu). Then, he manifests himself as autonomous so that he again shines as that unlimited light of the nature of In this process, he manifests his own Self by the force of his own power of freedom either with or without (upaya).
If he manifests himself with means, then the and are used as the means. In this way, the means appear to be threefold and the [state of] absorption is then divided into and āṇava. In this text, the salient features of the fourfold means are gradually going to be explained.10 cRcI I Ie! I The Self with the body of light is [who is] free. He, by the delightful sport of his power of autonomy, veils his innate nature and opens up his perfect form again, either with sequence or without it, or by three distinct means. 58 Chapter Two In this chapter we will exclusively deal with anupāya When a person ‘keenly touched by discerns by himself thus, after listening to the words of his teacher only once, then his permanently awakened absorption into the Lord has taken place without any means (anupāya). In this instance, reasoning alone (tarka eva) is taken to be a limb of yoga.
Otherwise, how could discernment be possible? If this is the question, we reply: What can be accomplished by (upāya) regarding the supreme Lord who is self-manifest and one’s own self? This cannot be the attainment of ‘innate as innate nature is eternally present; it cannot be the attainment of the recognition of as is selfilluminating; it cannot be the removal of the veils, as the existence of any veils [in that supreme reality] is impossible; it cannot be the penetration of one into the other, as the one who is 59 ing and the one who is entered into are not different from each other.
Then, what could the role of upaya be, as the existence of anything separate from that reality cannot be proved? Therefore, the entire universe is a unique consciousness alone, beyond the mutation of time and limitation of space. Furthermore, this consciousness is unaffected by the “accidental attributes” it is not restricted by shape and form; it cannot be conveyed by words; nor be described by the instruments of knowledge. It is the cause (,nimitta) of the very nature of time, down to the instruments of valid knowledge, manifested by his free will.
In essence, it is an autonomous, condensed bliss, which is “I” (aham). In that innermost core of mine, the universe-shines as a reflection. The absorption related to the supreme Lord, [attained by] one who discerns with firm conviction in this way, is not dependent on any means. This kind of person does not need to be restrained by disciplines, such as taking recourse to sacred syllables, rituals, meditation, and observance of spiritual practices.
Could the thousand-rayed sun be illuminated by a jar? That person of broad vision, while discerning thus, enters immediately into self-manifest
One who is unable to enter the unbroken circle of light, already explained as the reality of [who takes recourse to] viewing the power of autonomy as extraneous to him, experiences the indeterminate (nirvikalpa) absorption belonging to Bhairava.
What follows are the instructions leading to this type of absorption. All these multitudes of beings are merely reflections in the void of consciousness because they possess the characteristic marks of reflection. These are the characteristic marks of reflection. That which cannot shine separately, but shines when merged with others, is known as reflection; for example, the reflection of the shape or form of the face in a mirror, the reflection of a taste in saliva, the reflection of a smell in the nose, the reflection of sexual touch in the organ of pleasure, the reflection of a sensation of sharp contact by a spear or lance in the inner organ of touch, or the reflection of an echo in the void.
However, this taste is not the original, and being only the effect of that primary principle, it is not known to cure diseases, etc. In the same way, smell and touch are not considered original because in the absence of the principal subject (guninah), the existence of smell and touch could not even be postulated, and more so because they do not set in motion any series of effects or results. On the other hand, we cannot say that these two are non-existent, as shaking of the limbs and emission of semen can be seen.
Even a sound is not original because someone utters it and the approaching of its echo can be heard. Thus, just as an echo, etc., appears shining as a reflection, similarly the universe is reflected in the light of the Lord. Now, the question can be raised: What is the ‘original (bimba) of this reflection? The answer is that there is none. Does this mean that the reflection of the universe is without cause? Your query is then aimed at finding a cause.
In that case, what would be the purpose of verbal reasoning? The cause will indeed be the belonging to the Lord, whose other name is (svatantrya). This is the immanence of the Lord because She is the bearer of the reflection of the universe. This universe is permeated with consciousness, and this universe is the locus of the manifestation of that consciousness. That consciousness indeed is this universe in which it is reflected in the reverse order.
Therefore, the Lord is designated as the bearer of the reflection. Furthermore, the Lord’s innate nature, which includes the totality of immanence, cannot be devoid of reflective awareness (amarsa), because the one who is consciousness cannot be devoid of reflective awareness regarding his own Self. These threefold cognitive reflections (paramarsa) are “a,” “/,” “m.”18 Out of these three main powers, multitudes of power evolve. Ananda19 “a” rests in anuttara “a,” isana rests in iccha, while iirmi rests in unmesa.
This (urmi) is the initial stage of the evolution of the energy of activity (kriya The first group of cognitive reflections (paramarsa), that is, “a,” “i,” and “n,” being essentially part of light, are identified with the sun. The second group of reflective cognitions, that is, “a,” “i,” and “w,” being of the nature of repose and predominantly blissful by nature, are identified with the moon. Up to this point, even the slightest trace of activity has not entered (into the process of manifestation).
When, however, in the power of will (iccha) and in ‘the power of will to lord (isana), activity enters, then they are called ‘the object of the power of (isyamana) and ‘the subject of the power of (isyamana). At that stage, activity (karmari) divides itself into two: the semivowel “r ” when light dominates, and the semivowel when it is at rest.20 This is because semivowels “r ” and “/ ” have the nature of arresting the light. However, (at that stage of manifestation) ‘the object of the power of is not discernable as an external object.
If it were discernable it would be created like an external object would be. However, neither will (iccha) nor ‘the power to lord (isana) are clearly discernible. For that very reason, “r ” and “/ ” are only semivowels and not consonants like “r ” and “/”. Furthermore, this group of letters, “r,” “n, ” and are considered neuter because they bear shades of both consonants and vowels. When the expansion of anuttara “a ” or ananda “a ” in the direction of iccha etc., takes place, then the two syllables ue” and “o” come into existence.
Then again, when these two syllables, ue” and “o,” are closely united (samghatta) with anuttara “a ” and ananda “a,” then the syllables “ai” and “au” are born. This indeed is the play of the energy of activity (kriya which shines in the manifestation of the four syllables, that is, “e,” “a i,” “o,” and “au.”21 Then, at the end of the development of the power of action (kriya just before entering anuttara, all that which has been created up to this point takes repose and abides in the bindu22 (am), which is light alone and the very essence of knowledge.
At that very place where bindu rests in unsurpassed (anuttara), the “anuttara visarga” is born, which is “ah.” Thus, the aggregate of sixteen letters, which are seeds (bija), are said to be the very nature of all reflective awarenesses (paramaria). The recipients (yoni), which are consonants, are born from that From anuttara emerges the “ka” group of letters; from ‘will without an (icchd) the “ca” group-of letters; from will with an object the and “ta” groups of letters; and from unmesa the “p a ” group of letters is born.
It is because of being united with five that the five groups of letters are produced. It is from this threefold division of the will (iccha) that the semivowels “ya,” “ra,” and “la”, are born, while the semivowel “va” is born from unmesa. The letters “sa,” “sa,” and “sa” are created from the threefold division of will (iccha). From visarga, “ha” is born, and the letter “ksa” arises from the union of two consonants: “ha” and “sa.” Thus, the Lord who is supreme (anuttara) becomes the ‘Lord of the group of (Kulesvara).
It is this single kauliki visarga of the Lord, which as the flow of vibrating impulse in the form of reflective cognition (paramaria) such as groups of letters, etc., extends from ananda to external manifestation and assumes the form of the external principles (tattvas). Visarga is threefold, that is, āṇava, which is the restful state of citta; sakta, characterized by the awakening of citta; and samvabha, which is the dissolution of citta. On the other hand, if that reality is cognized as being divided into consonants and vowels, then it is known as the ‘possessor of and herself.
When that reality is cognized as eightfold paramarsa along with cakresvara (the letter ksa), then it is divided into nine groups. Furthermore, if one cognizes that same reality placing the emphasis on each and every individual paramarsa, then it is divided into fifty. Finally, when that reality is cognized as existing with possible subtle divisions, then the number becomes eighty-one. In reality, reflective cognitions (paramarsas) are only six.26 However, on account of expansion and contraction they become twelve and thus nourish the fullness of the Lord, as the possessor of all the All these of the Lord, being of the nature of reflecting cognitions, are known as Kalikas, divine goddesses.
These pure reflective cognitions are energies by nature, which on the level of pure knowledge (suddhavidya) appear as vidya (mantra) and vidyesvara (mantresvara), as supreme and nonsupreme 66 because of the limitation which was created by the emergence of However, they appear divided into distinctive groups and function as letters belonging to When these syllables finally descend through the stages of pafyanti, and vaikhari2S and assume the nature of external categories, then they take on the role of transactions.
Although on this level they are syllables belonging to and are seen as bodies (that is, devoid of life), when by means of the aforesaid ingenuity they are enlivened by pure reflective cognitions, which symbolize their very life, then they become invigorated. If they become invigorated, then they are capable of giving liberation and/or enjoyment. When one conceives oneself as the single resort of all possible reflective cognitions in which the entire multitudes of principles (tattvas), beings, and regions are reflected, one attains liberation while living through the absorption born of which is free from determinate knowledge.
For attaining this type of absorption, as in the case of there is no need whatsoever for adopting painful procedures such as the use of mantras, and other such practices.31 FF5cT j I The entire universe is shining on the clear inner core of the Self. The multifarious forms shine on the surface of the mirror, but the mirror is not aware of them. On the other hand, supreme consciousness, by means of continuous flow of its own delight of self-consciousness, reflects the universe.
When, for the purpose of attaining one’s own innate nature (svabhāva), thought constructs32 are gradually purified, as described in the previous chapter, the course of meditation (bhavana), preceded by right reasoning, study of appropriate agama texts, and instruction by a teacher, becomes essential.
It is because of the power of thought constructs (vikalpa) that living beings conceive of themselves34 as bound. A firm conviction (abhimana) regarding one’s own nature becomes the cause of freedom from saṁsāra. When this new vikalpa arises, it neutralizes those vikalpas which are the cause of bondage. This new vikalpa becomes the cause of ascent (abhyudaya), enabling one to attain his or her own innate nature. This is as follows: The supreme reality is unlimited by nature and consists of an undivided singularity of consciousness.
It transcends all the principles of limited nature which terminate in This renders stability to all and is the vitality of the universe. Through it the universe with life, and that is “I” (aham). Therefore, I am both transcendent and immanent. This kind of conviction, however, does not arise in those blinded by because they lack right reasoning (sattarka), etc. Vaisnavas and others are restricted to their own scriptures by the principle of attachment For this very reason, they show no interest in studying superior in spite of their being available.
In this way, they show jealousy in regard to right reasoning, right scriptures and the correct instruction of a teacher. As it is said in the All the Vaisnavas, etc., are restricted by their attachment to limited knowledge. They fail to understand the nature of the supreme reality only because they are devoid of knowledge emerging from omniscience. Therefore, only those keenly touched by the energy of after following the path of right agama, etc., purify their vikalpas and enter the supreme reality.36 Here a question can be asked: If this is so, shouldn’t the supreme reality also be a form of determinate knowledge (vikalpa)?
The answer to this question is, “certainly not,” because determinate knowledge fulfills its purpose by removing the impressions of duality. The supreme reality is everywhere; it is omniform and selfmanifesting. The forms of determinate knowledge are not capable of either lending any support to it or refuting it. Right reasoning (sattarka) spontaneously arises in a person keenly touched by It is said that this of person is initiated by the Goddesses.
In the case of others, the form of right reasoning arises by the study of scriptures, and so forth. This topic will be discussed at in the section entitled However, at this point it will suffice to say that the role of the teacher is to select an appropriate agama text for a disciple to study. The role of agama, on the other hand, is to give rise to the proper type of vikalpa (suddha-vikalpa), which is instrumental in generating the series of homogeneous thoughts free from doubt.
This series of homogeneous determinate thoughts is called right reasoning (sattarka]), and this right reasoning is called meditation (bhavana). Through bhavana37 past objects [objects that have gone to rest in the past] that were indistinct, are now made as if present by rendering them distinct. In this context we can say that no other direct means but reasoning, which is the light of pure knowledge, can serve as the limb of yoga. For example, tapas, etc., belonging to the niyama group, ahimsa, etc., belonging to the yama group, various types of pranayama, etc., all are finally based in objective existence.
Therefore, what could be their role in regard to consciousness? Even pratyahara39 only renders excellence on the level of senses, that is, the instruments of knowledge and action. In the same way, dharana, dhyana, and samadhi, if practiced gradually and in this particular order, could grant to the meditator the identification with the object of his meditation. However, meditation or practice on the supreme reality, which is identical with and is one’s own innate nature, is not at all possible.
The practice of one who is established in consciousness is the process of steadily establishing prana, intellect, and body in it. This is not unike carrying a burden, studying the real meaning of or practicing dance. As everything is of the nature of consciousness, the main purpose of even ordinary practice is to create the desired form in the body, prana, etc., and put the undesired form in a subordinated place. However, it has already been explained that nothing can be taken away from the supreme reality.
Even the impression of duality is not something different from consciousness. It is merely ignorance of one’s own essential nature. Therefore, it was said that duality is removed by pure determinate thought (suddha-vikalpa). The supreme essential nature has an innermost nature (svabhāva) that is self-shining, which assumes the state of ignorance through its 71 own freedom. Then gradually, by forsaking it, it first becomes intent on blossoming, then it begins to blossom, and finally it becomes fully blossomed.
Thus, by manifesting [literally following this sequential order, it manifests itself in its fullness. This shining is the very nature of the Lord, and for that reason the limbs of yoga cannot be the direct means. However, reasoning (tarka) is of great importance here, and right reasoning (sattarka) alone is the direct means. This right reasoning is pure cognition (suddha-vikalpa), which gets purified through different means, such as through oblation (ydga), offering of food into the fire (homa), repetition of mantra (japa), religious observances (vrata), yoga, etc. is offering of all entities to the Lord for the purpose of attaining firm conviction in the form of the determinate knowledge: “All entities are established in the Lord and there is nothing separate from him.” For those who are spontaneously enjoyers of penetration into consciousness, it is easy to make this offering to the Lord because it is pleasing to the heart. It is 72 with this purpose in mind that offerings such as beautiful flowers, sandal paste, etc., are prescribed to be offered externally.
Offerings into consecrated fire is dissolution of all entities into the fire of consciousness of the Lord, who takes delight in consuming all and making them remain as the flame of fire alone. Homa is for the purpose of attaining this steady determinate conviction: “All entities are made of the light.” Repetition of a mantra (Japa) is for the purpose of enlivening reflective cognitions, but without being dependent on them existing as knowables either externally or internally, and appearing as if they are distinct from the highest reality.
This kind of reflective cognition of the highest reality, which is not different from one’s own Self, is called japa: Religious observance (vrata) is the perception with firm conviction that the body, ajar, etc., are in essence identical with the Lord. This is for the purpose of attaining the supreme Self consciousness (abhimdna) of the Lord, which is not to be attained by any other means. As it is said in the Srinandisikhd, “The highest vow (vrata) is the harmony of all.” That supreme reality, which is independent from all forms of thought constructs, shines forth through various forms of determinate knowledge which possesses elements of pure knowledge This fullness of consciousness is his which is known as body (kula), capacity (samarthya), wave (urmi), heart (hrday a), essence (sara), vibration (spanda), glory of power (vibhiiti), the three-formed goddess (trisika), the cause of kalāna (kali), one who minimizes (karsini), dreadful (candi), speech (vani), enjoyment (bhoga), knowledge (drk), and the superintending deity of lunar phases (tiityd).
This is expressed by. these and other appellations based on various grammatical, derivations, which are technical terms.irsud in the agathas. Let this abide in any of these forms in the heart of a meditator. If this is viewed collectively, as consisting of the totality of all the fullness of consciousness becomes manifest. The Lord possesses innumerable dynamic energies The entire universe is his Therefore, it is impossible to enumerate all of them in this instruction.
However, the whole universe can be summed up under three main The supreme energy of the Lord is that by means of which this universe, beginning with and ending with earth principle (tattva), is born, seen, and manifested by the Lord in indeterminate consciousness. of the Lord is that by means of which he projects the universe just like the reflection of an elephant, etc., in a mirror: as different-cumnondifferent. The glorious is that by means of which he manifests this differentiated universe, in which all these objects appear as different from one another.
T: f T i f a f e l o M l f a 3cRrmfTF7T: 3FcTcfr U d M d lfa d fa u 9TRPRRT: o R R T t r t I rl -TTfcTT 5fR W n W t e n f zt g51cft That (although remaining) Sripara is now called Srimatrsadbhava, KalakarsinI, etc. Each of those four because of their freedom, shines in threefold manner; that is, creation, maintenance, and dissolution. In this way, the number increases to twelve.44 This takes place in the following way: 1. First, consciousness only shapes (kalāyati) entities (bhava) within. 2. Then it projects (kalāyati) them externally as distinct forms. 3. Then consciousness accepts external objects as something pleasant and desirable, and then it (kalāyati) them internally with the desire to dissolve them within. 4. Next it creates doubt regarding various obstacles in the process of dissolution, after which it dissolves those obstacles as well. 5. After this, the portion of entity shining as doubt, which is going to be dissolved, is assimilated (kalāyati) within the self through the process of withdrawal. 6. Then it creates (kalāyati) the agent of withdrawal and realizes it as being his own Self. 7. In the process of creating (kalāyati) the agent of withdrawal, it creates some entities as existing in the form of impressions (vasanas) and some others as existing in the form of consciousness alone. 8. Then it creates the.wheel of.instruments (of knowledge and action), preceded by the process of the activity of manifesting its own nature. 9. Next it shapes (kalāyati) the lords of the instruments. 10. Then it creates (kalāyati) the limited subject belonging to the level of maya. 11. After this it creates (kalāyati) the knowing subject, who is intent on abandoning limitations and accepting the blissful state of consciousness. 12. Next it manifests (kalāyati) the fully bloomed form of his own Self.
Thus, the ‘twelve divine Goddesses of (dvadasa Bhagavatyah) manifest themselves, either to all subjects or only one, simultaneously or sequentially, either in two or three. They move in the manner of a circle like a wheel, and also shine externally in the form of months, and other minute divisions of time, the signs of zodiac, and finally in the form of pot, cloth, etc. In this way, they nourish the autonomy of the ‘Lord of the (Cakresvara) and are expressed by the word Sri Kali.
The different meanings of the word kalāna45 are: moving, throwing [projecting], knowledge, enumeration, causing all the objects to become objects of enjoyment, sounding, and withdrawing [assimilating] the objects into oneself. As it has been stated by the teacher Bhutiraja: “She is known as Kali on account of projecting, knowing, and enumerating.” The meaning of Kali can be seen in detail in various places of my Vivarana and the monograms of my hymns.
It is the tradition of my teachers that esoteric secrets should not be disclosed in one place, nor is it proper to keep them totally hidden. All that has been stated about homa, and so on, should be understood to be only for Mahesvara.46 All perceive those very that are to be avoided as those that are to be accepted, and also perceive everything from Visnu to as This kind of view is wrong and it should be rejected by yogins following the path of the Absolute (anuttarayogins).
For this very purpose, Vidyadhipati has made great effort in his monograms entitled uAnubhavaStoira.” Thus, in each of these five, beginning with yaga and ending with yoga, there are different levels of steadiness to be attained.47 One should act in such a way that one may attain a steady conviction in them. This kind of yogin should not think, “This food is sanctioned and this food is prohibited, or this is pure and this is impure,” and in this way cause suffering to his own self.
Purity, impurity, are not invariable properties belonging.to the object, but in essence, products of the imagination. Thus, it is stated in the Sripiirva:48 “Purity is not the essential attribute of an object in the same way as the property of being blue, etc., is not the essential nature of an object, for it has been stated to be impure on other occasions.” In (the case of) an offering of gifts to one who has been initiated, if it is argued that because of directive statement (codana), this offering of gifts is impure with reference to that (directive statement), then it is similar to some other directive statement (codanantara) which may contradict the former, but such a contradictory directive statement is unreal because of [this] incongruity—if it is so argued, then we say, “no,” that is not right.
The directive statement uttered by Lord himself is sufficiently forceful to annul other directive precepts. It is well-supported by logical reasoning, and also [well-established] in numberless agamas like the Sarvajhanottara and others. We shall speak of it later in the sequel. Therefore, the rule which is enjoined, in the scriptures, as the precept to be followed and the thing that is to be prohibited, beginning from the Vedas down to the Tantras of the Lord as understood by the Siddhantins, such as Kulocchusma and others, serves no purpose in this context; therefore the truth of the matter is established.
In the Sripiirva and other texts it has been so stated. One should seek a detailed account of it in the Tantraloka and other texts. Bound souls possess a firm conviction of the follow- ing nature: “I am dull, I am much-enticed by the bonds of past deeds, I am impure, I am led by others.” Upon perfect attainment of a firm conviction contrary and distinct from the above, the same bound soul immediately becomes the Lord (pati) with the immanent form of pure consciousness.
The perfect yogin should always be mindful that a firm conviction of the aforesaid nature should be attained. This moving upward possesses five modalities: and The subtle form of is denoted by the syllabic sound which will be explained later. The body, possessing a specific type of arrangement, is denoted by the word karana.52 Jars and so forth are external objects, which will be described as the means for the purpose of worshipping the altar and the phallic form Among all of these means, it is appropriate to give instruction regarding meditation first.
It has already been pointed out that the self-shining supreme reality exists externally in all the principles Having meditated on that supreme reality in the heart of one’s own consciousness, one. should then meditate on the close, union of the three, which are fire, the sun", and the moon. In this context, fire for the knowing subject, the sun for the instrument of knowledge, and the moon for the knowable objects. One should meditate in this way as long as Bhairava’s fire is not manifested by the fanning of the air in the form of meditation.
This fire is to be conceived as being encompassed by the aforesaid twelve flames of energy, assuming the form of the “wheel,” out of which these energies emerge through one of the outlets, such as the eyes, and take their repose on the objective level. While it is resting [on the objective level], one should first conceive of it as being externally replenished by the moon in the order of creation. Then, it should be conceived of as being made manifest by the sun in the order of maintenance.
Further, it should be conceived as being made to dissolve by the all-encompassing fire of withdrawal.55 Finally, it should be conceived of as being merged into transcendence in order to become one with it. In this way, the “wheel” attains fullness with no difference from objective existence. Then, one should meditate by means of that “wheel” on the residual traces that remain from the entities, and should dissolve them in a similar fashion.56 The person who persists with this practice of meditation attains the firm conviction that the series of creation, maintenance, and dissolution are in essence nothing but his own consciousness, which in reality is freedom shining as creation belonging to one’s own innate consciousness.
In this way, one realizes the state of Bhairava without delay. However, it is only through practice that one attains all sorts of desired goals. One should meditate in the blissful and luminous abode of one’s heart as the self-manifest, integral unity of the Self consisting of three, that is, knower, knowledge, and object of knowledge, having brought them into the core of his heart. One should meditate on the Lord, the all-pervading One, the Lord of the “wheel” presiding over those twelve powers of its rays, who is emerging outwardly through the outlets (voids, vyoma), and is the agent of creation, and so on.
The yogin should meditate on the totality of entities, both external and internal, which have been dissolved into the Self and are going to take repose (visranti) therein. Thus, the light of the Self shines forth. ing distinction between subjectivity and objectivity is dissolved. With this consuming fire, which devours objects, knower, and knowledge, and with the subsiding and rising of vyana, the highest knower, free from limitation, becomes manifest.
Thus, it is explained that all the ‘stages of (visranti) beginning with void (sunya) and ending with vyana, are all different stages of bliss. They are as follows: nijananda, nirananda,59parananda, brahmananda, mahananda, and cidananda Universal bliss.63 (jagadānanda) is the one blissful state, which unifies all the other six states mentioned above. This universal bliss is free from rising and setting, and is repose in one’s own Self One should take rest, either in two [different] ways or in every respect, on one of the five pranas in any of the stages of uccarana.
By doing this, one is able to attain the reality of the ‘truth of (visrantitattvam), which is different from body, prana, and so on. This is indeed the secret of pronouncing the seed mantras of.creation “sa” and dissolution “ha.” By continued unification of these two syllables one should purify discursive thoughts (vikalpa). The above-mentioned ‘stages of have five stages, each of which depends on the comparative proficiency of the practitioner in absorption.
However, if one is well practiced in the above means, then the ‘bliss comes in the (pragananda)64 because of the glimpse of the fullness of the Absolute. As a result of this, an (udbhava) takes place for a moment as one gains the firm conviction that he is free from the body. After this, (kampa) follows because the conviction that the Self is identical to the body has been loosened by the overpowering nature of one’s (bald). This is followed by the ‘void of (nidra) as the tendency toward externality disappears.
In this way, the notion of the self dissolves in the nonself, and the notion of the nonself dissolves in the Self because the Self is of the nature of all. Then the yogin experiences ‘great (mahavyapti), having ‘firmly rooted himself in the (satyapada), upon which a (ghurni) takes place. All of these are the stages of the states of consciousness, which begin with the ‘waking (Jagrat), and end with the state ‘beyond the (turyatlta). These stages become manifest when a yogiti enters the triangle, i.e., the (kanda), the heart, and the palate cakras, and the higher ‘coiled of (firdhvakundalini).
That state, where the ‘moving (uccara) of the vital energy has its repose (visranti), where the entity of knowables has dissolved into a ‘transcendent (paramspandam), where knowables appear in a budding state, and where they where they have fully blossomed, [that state] is known as threefold linga.66 The nature of this threefold linga will be described when the occasion for that arises. The highest linga according to this is called ‘Heart of YoginV (Yoginihrdaya).
Of the above, the principal one is characterized by vibration. When this vibration expresses itself in the form of contraction and expansion with the nature of the ‘unity of the (yamala), it attains repose with the form of the ‘subtle (visargakalā). Here, I should stop revealing esoteric secrets. The entrance into it (samdvesa), however, remains unrevealed. In the beginning, one remains steadily established in one’s own innate consciousness; then by ‘repose in the (prameye vifrdmya), one fills the knowable.
Then he quickly dissolves the distinctions of subjectivity and objectivity, and takes rest. Through expansion one experiences repose [(visranti)] on different levels. These levels are six, along with the void (sunya), and as such they serve as the means. Waking and other states remain merged in this fivefold prana, beginning with prana and ending with vyana. One well established in the above is able to ascend to (or become established in) the abode of the creation and dissolution of ftrarcM: - d 3tTTdtSd ifirft? d 1 11 Now on the topic of ‘syllabic (varna), which is of the nature of subtle vital energy: In that ‘upward (uccara) of the vital energy, there is a sound (dhvani), which is continuously sounding as if it is imitating the unmanifest.67 This sound is called ‘syllabic The most important characteristics of this syllable are the seed mantras of creation “sa” and dissolution “ha.” One can attain supreme consciousness by the practice of these mantras. For example, when letters beginning with “ka” and ending with with or without vowels, are merged into the core of the vital energy or brought to memory, then one experiences a balanced state of vibration of consciousness.
This is because the that is, mantra, is free from conventional relations (samaya)69 and therefore is full in every respect. Even the words which depend on convention are also capable of conveying their respective meanings according to the imagination of one’s mind. After one has experienced supreme consciousness [in this way] he should bring together the heart, the throat, the lips, and the two ‘ends of the (dvadasanta). Then, one should unify all of them in the ‘core of (hrdayam).
This is the esoteric secret of this syllable (yarna). Some explain that from the ‘reflective in the ‘core of the emerge white- and yellow-colored syllables. It is by this meditation that a yogin is able to realize consciousness. By the vibrating consciousness in absence of any object to be denoted, and by restraining the movement of both moon (indu, that is, apana) and sun (arka, that is, prana), a person, because of entering into the realm of consciousness in a balanced way, becomes fully perfect in regard to cit, bija, and pindamantras.
This is the brief summary in verse of the topics discussed in this section of Chapter Five. Here ends the elucidation of the way of the ‘syllabic (varna). Karana will be explained in the mudra section. To some, discursive thought (vikalpa) attains fullness without resorting to any means, and to some it is purified by taking recourse to means. The expediency in this is manifold. It is in the intellect (buddhi), the vital energy (prana) in the body, and in external objects as well.
According to this system, the location (sthana) is threefold, i.e., vital air the body, and external objects.71 The procedure (vidhi) with regard to vital air is as follows: The entire sixfold path, which will be elaborated later, is conceived as abiding in the vital air. Time (kalā) is the sequential and non-sequential unfoldment73 of ‘mutative However, it should be understood that time also exists within the Lord..The manifestation of time is caused by that belonging to God called Kali.74 On the other hand, the mani88 its (angula).
Following this line of measurement, one hour ika) arises. One tuti consists of two and a quarter digits. Four tutis make three hours The duration of both dawn and twilight is half of a tuti each. Thus the inhalation and exhalation of one breath is known as the day and night. This is the. way. of the arising of the lunar day. 3 T 2 J d T d te I d fd!?Jd rT T, d d c d d? f 3 F t d Ed fddd:, dd Ed Ed f e d I fed. 3ddT dfdT, d 3F F cj I dd d5cTFT 3dfdfd, q3dci?di Wiuiicb Ed dtdc! Here, the day is the dark fortnight and the night is the fortnight.79 The first half and the last half of the tuti is considered as 90 because it is beyond the influence of time.
However, the intermediate fifteen tutis make up one fortnight. There, in these tithis light and rest occur, which are known as day and night. Day is when the manifestation of the knowables takes place, and night is when they dissolve into the knowing subject.81 Day and night have infinite divisions because of the variety of prolonged and temporary duration. The (visuvat) is the occurrence of the balance of both. During the dark fortnight, the moon, which for vital energy offers replenishing lunar phases (kalā) one after the other to the sun (prana), until the fifteenth tuti is reached.
This fifteenth tuti is adjacent to the ‘end of the waning moon from which all phases have been Separated and thus has become emaciated, i.e., dissolved into The tuti that follows is the conjunction of the half month (paksa). The first half of that tuti is related to the night of new moon and the latter half to the first day of the lunar fortnight (pratipad). When the portion related to enters into the portion related to pratipad as a result of a conscious effort of expelling air, such as a cough, it causes a break in the (that is, the flow) of the vital air, usually one tithi in duration.
This is known as an eclipse (specifically, a lunar eclipse). At that time, the knowing subject of who is inseparaassociated with the object of knowledge and who is naturally incapable of obliterating, but only of veiling [the moon], the nectar of the moon that abides in the sun This is an auspicious time, capable of bestowing extraordinary results, because this is a moment in which indivisible unity of the knower, known, and knowledge takes place.
When the enters the realm of consciousness in the form of the sun fills up the gradually in the form of the moon (offering to it) one lunar phase after the other. This process continues until the full moon which consists of fifteen tutis, develops. After this, the conjunction of the half moon and an eclipse takes place as described previously (solar eclipse). However, this eclipse bestows only mundane results. This is the rising of the month. Now the rise of the year will be described.
The ‘dark (krsna paksa) is the passage of the sun to its ‘northern (uttaray ana). The passage of the sun from one side of.the zodiac82 to the other. (samkranti), beginning with Capricorn (makara) and ending with Gemini (mithuna), is six digits (ahgula) in length. The five lunar phases (tithi) consist of one digit each. In these lunar phases there is also a division of days and nights. Thus, when inhalation occurs, that is known as the passage of the sun to its southern course (daksinayana): The six changes found in living beings, i.e., the state called insemination, the will to become, the desire to be born, the state in which birth becomes imminent, starting to arise, and real appearance, are all included in the signs of the zodiac beginning with Capricorn and ending with Gemini.
The other six human conditions, i.e., birth, of life (stithi), transformation (parinati), (vrddhi), decay, and death, are included in the last six signs of the zodiac. For this reason rituals performed during this particular time (according to the zodiac) bestow the appropriate results. The rudras, beginning with Daksa and ending with Pitamaha, together with their are the superintending deities of the twelve signs of [the] zodiac.83 Here ends the description of the arising of the year.
Counting in this way, in the ingoing and the outgoing breaths, the raising of twelve years takes place.84 When in one digit (ahgula) the number of lunar phases is conceived to be three hundred, then one-fifth of a digit makes one year.85 Following this method of calculation, what was previously described as one casaka, i.e., one and one-fifth digits, then the period of five years will place in one passage of the sun from one sign of the zodiac to another (sathkranti).
Following this procedure, the rising of sixty years takes place in a single inhalation and exhalation of the breath. Therefore, the number of the lunar phases is 21,600, which is the number of inhalations and exhalations of the breath in the course of one day and night. A number higher than sixty has not been examined because it borders on infinity. Furthermore, one year for human beings is the lunar phase (tithi) of the gods.86 Following this procedure, 12,000 heavenly years composes the four yugas.
The duration of these four yugas is 4,000, 3,000, 2,000, and 1,000 years, beginning with krtayuga. There are eight junctions between them, which are 400, 300, 200, and 100 years in length. One manvantara87 consists of of these four yugas. Fourteen of these manvantaras make up one day of Brahma. At the end of this day of Brahma, the three are burned up by the ‘fire of (kalā agni). However, the upper three worlds88 are overpowered by sleep caused by smoke.
The creatures living there are propelled by the rapidly burning [cosmic] fire to a world called Jana and remain there as pralayakalā souls. But those creatures called Kusmanda, Hataka, and others who are properly enlightened souls continue to play in a world called Mahas. When the period of that night of Brahma is over, creation again. Following this of measurement, the life span of Brahma is one hundred years. This is the duration of one day and night of Visnu.
His life span is also one hundred years. The life span of Visnu is one day in the ljfe of Rudra, the Lord of the Rudra world, which is above the world of The duration of his night is of the same length: one year is as described above. One hundred of these years is the limit of the life of Rudra. At the end of one hundred years [of his life] he attains identity with The functional period of Rudra is one day consisting of ‘one hundred atarudras), who support the sphere of Brahma.
Their night is of the same length. Their life span is also one hundred years long. At the time of the death of the satarudras, the destruction of Brahma’s reign takes place. Thus, the life span of the rudras abiding in the water principle to the end of the primordial nature principle (prakrti) is counted in the following way: The life span of the rudras, abiding in the lower principle, is a day in the life of those who live in the higher principle.
Then Brahma and Rudra (although their are destroyed, Brahma and Rudra are not), who are presiding over water, and the other tattvas, remain in an unmanifest (avyakta) state. At that time, Lord Srlkantha becomes the agent of destruction. This is the intermediate state of dissolution89 which ends in avyakta. When the time of destruction is over, a new creation begins again. At that time, those who attained liberation by following other sastras are also created.90 The span of life of Lord 3rlkantha is one day of those rudras who abide in the veils (kahcukas).91 The of their night is the same.
One day of is the life span of Rudra. The of his night is the same. During the night of 95 is eighteen. Thus, numerous creations and dissolutions occur in one breath, having the characteristic of the great creation. That breath abides in consciousness, the consciousness in an accidental attribute (upadhi) (with the characteristics of forms, features, etc.), which accidental attributes go to rest in the singularity of consciousness. The vibration (spanda) is nothing but the manifestation of consciousness, which appears in the form of the emergence of time.
Therefore, this diversity that occurs in dreams and imagination does not create any contradiction in regard to time. Just as the emergence of time occurs in the form of prana, in the same way, it occurs even in which proceeds from the heart to the end of muladhara. As the six causal agents, that is, Brahma, Visnu, Rudra, Isa, and who appear in the heart, throat, palate, forehead, randhra, and in the ‘end of (dvddasanta), operate in the upper region, in the same way in apana, these deities operate in the throat, valve, generative organ, causing it to contract and expand, and in the ‘end of (dvadasanta).
They are the superintending deities of boyhood, youth, old age, death, rebirth, and liberation.95 Now the rising of time in samana: As breath in the form of samana moves along the ten channels (nadi) born in the heart, it causes fluids, etc., to flow throughout the entire body in a balanced way. The samana, while wandering along the eight different directions, causes the knowing subject to imitate the activities of the superintending deities of the quarters.97 While moving upward and downward, it (samana) goes on moving along the three channels.98 So it is that on the day of equinox (visuvat) it moves externally in the morning along the middle path for one and one-quarter ghatikas.
Then, the number of movements of being nine hundred, it moves externally for a period of. two and one-half ghatikas from left to right, again from left to right, and then from the left. Thus, five occurrences of the movement of the sun from one side of zodiac (samkranti) to the other takes place. With the passage of the sun through five signs of the zodiac, and after a duration of thirteen and. three-quarters ghatikas, (its) being over the autumnal equinox takes place, and at mid-day, nine hundred movements of the breath occur. Then, from there the breath moves from the right to the left, then from the right to the left, and then right.
In this way, the sun passes through (another) five signs of zodiac. Thus, the number of breaths is nine hundred for each passage of the sun (samkranti). This also occurs during the night. Therefore, during the day and night of visuvat (equinox), there are twelve samkrantis in each. With the increase and decrease of the duration of the day, the number of samkrantis will increase or decrease. Thus, in one breath of samana the passage of two years occurs because of the absence of the meeting of the inhaled and exhaled breath.
In this manner, the passage of twelve years occurs as described before, while in the breath known as udana, the movement of breaths occurs up to the ‘end of (dvadasanta), where time is characterized as a vibration. Here again, the same method of calculation should be followed. On the other hand, in the type of breath (called) vyana, which is all-pervasive and free from sequence, the emergence of time is associated with a subtle surge. N o w w e w ill e x p la in th e r is in g o f th e so u r c e o f p h o n e m e s (yarna): When the breath for each phoneme becomes 216 internally, it occurs externally to the extent of thirty-six casakas.
This is the rising of the phoneme automatically, all by itself, without any effort. On the other hand, the rising of the mantra with effort is like applying the force of determination to a single effort. Then a teacher, while continuing to think a mantra day and night with the thought of unification, becomes identified with the deity of the mantra. The number of rising of mantras is interpreted by the rising of the movement of breath. When that breath is doubled, the rising becomes half.
Therefore,, following the same method, the rising occurs with reference to the wheel consisting of 108 divisions, and the rising of the breath becomes 200. According to this method, one who is able to rest in the movement of the breath, either gross or subtle, while the movement of breath becomes attenuated and when time is consumed in this manner, for that one everything is experienced as one consciousness which is perfectly full with the variegated The difference of time is the cause of a distinction of knowledge and not a distinction of a knowable object.
It is like the knowledge of one standing on the mountaintop looking downward. This knowledge, as long as it is existent, is known as ‘subtle (ksana). In the rising of one breath, one thought exists. Otherwise, the knowledge of a thought-construct (yikalpa) cannot be considered to be one because of its gradual association with the element of a word. This is the case even with m (dirgha, pluta), which are also gradual. As it is said in the 1.2.32: “The first pada of the svarita vowel extending to one-half of the duration of the short vowel is while the remaining part is Thus, so long as another vibration does not arise, there is a singularity of thought.
At the time of bringing the mantra consisting of eighty-one divisions into the realm of memory and by means of entering different forms of attributes, it remains one with reference to the determinate thought (vikalpa) of and the 100 experience free from vikalpa takes place as a result of the absorption of time. Thus, seeing the entire path of time in the arising of the breath, counting the diversity of creations and re-absorptions as innumerable and diverse, and cognizing oneself as the one possessing the great riches of the Lord, one experiences that he is already liberated.
Visualizing one’s own power of breath, which is nondifferent from one’s own consciousness, which transcends time along with being ever engaged with the wheel of creation, maintenance and dissolution, one becomes one with Bhairava, the Lord. However, all of the paths, ending with are pervaded by Furthermore, being immeasurable, transcends and pervades all six paths. The Lords of the who exist in the intervening regions of each principle also have their abode on this earth.
Those who died in these places are offered respective places by the Lords. Then they lead them from one lower region to the upper one by means of the procedure of initiation. Below Ananta exists Kapalin, Agni, Yama, Nirrti, Bala, islgra, the Lord of vidyas—Sambhu, and at the end of the head is Virabhadra. These sixteen are included in the sphere of the earth, and kalā is nivrtti (which is the element that gives birth to the sphere). These eight are called the Lords of water: LakullSa, Bharabhuti, Dindl, Asadhi, Nimesa, Prabhasa, Bhairava, Kedara, Mahakalā, Madhyamra, Jalpa, Srlsaila, and HariScandra are called.
Guhyastaka, the eight secret gods who exist in the principle of fire. 3 lid b A d d - 11 SlidJitbftcblcil- 11 R tR f w R t Id Pi 11 The group of eight secret gods is situated in the principle of air in the instrument of knowledge along with tanmatras. They are: Bhlma, Indra, Attahasa, Vimala, Kanakhala, Nakhala, Kuruksetra, and Gaya. Sthanu, Suvarna, Bhadra, Gokarna, Mahalaya, Avimukta, Rudrakoti, and Vastrapada [this group of] the pure eight Lords, exist in the principle of the ether (void).
Sthula, ShuleSvara, Sankukarna, Kalaiijara, Mandalabhrt, Makota, Duranda and Chagalanda, [these eight] remain in the principle called ego (ahamkdra). According to the view of some, however, the subtle elements and sense organs have their location in the principle of ego (ahamkdra). In the principle called intellect, the group of eight heavenly born beings is located, while in prakrti the group of eight yogas beginning with akrta, etc., is found.109 These ‘worlds of seven groups of eight resting in the kalā named p rat is tha are located in the water principle and are pervaded up to prakrti.
Inthe purusa principle are located110 the of the eleven rudras called vama and so on. The principles of impure vidyd, kalā, and niyati have two each,111 while the principle kalā has three, and the principle mdya has eight worlds.112 Thus, from purusa to mayd the number of is twenty-eight. In pure vidyd there are five worlds,113 and in the Uvara principle the number [of worlds] belonging to the Lords of vidyas is eight. In the principle called sadakhya there are five worlds, while in the kalā called there are eighteen worlds.114 Conceiving all these paths (adhvas) either in the body, or in the vital energy, or in the intellect, or in the great void of consciousness as the highest, one attains the fullness of Bhairava.
The world contains within it myriads of knowers having the diverse forms of objects for their enjoyment.
What permeates all of these worlds-like (mahdsdmdnya)ns is the Great Lord On the other hand, tattva is the form abiding in only some [of these worlds] possessing distinctive features. For example, the earth principle possesses qualities of bearing, hardness, and grossness. It permeates the entire sphere of Brahma, beginning with Kalagni and ending with Virabhadra,"6 whose regions are superintended by their respective lords. tr a te r a c T I ci I Now the relation of cause and effect in regard to these principles (tattvas) is going to be explained. The causal relation (kdryakaranqbhdva) is twofold, i.e., (srsta).ul The causal relation of the-absolute nature is of such extent that the Lord, as the ultimate causal agent, manifests in all forms, beginning with and ending with earth, as nondifferent from his own Self, while at the same time he remains resting in his own Self.
The created or causal relation is created by the will of the Lord and brought to life by the restrictive power of niyati. The extent of this causal relation is such that in spite of the presence of the manifestation of regular priority and posteriority,118 and even if some other features are present externally, the continuity of the innate nature (svarupa) remains invariably present.119 Therefore, a sprout is created by the will of a yogin as well as from a seed.
In a dream one creates ajar, etc. Even there the agenthood of the Lord cannot be denied. Therefore, although the created or imagined causal relation is also present, the existence of the absolute causal relation is undeniable. All of this, which was described (potter, clay, which constitute supposed causal relation) becomes possible only if the Absolute, as the foundation, remains steadily established and not otherwise. Therefore, it is proper to say that the causal relation is the totality of all causes.
This totality of causes consists of all beings having been woven together by the greatness of the knowing consciousness, which possesses absolute freedom.120 This power of the Lord assumes the nature of a particular group of entities conditioned by space and time. Each individual, at the time of its creation, assumes such a nature. Although being of this nature, these entities assume distinctive forms; it is because they become associated with exterior factors that they change and attain comparative distinctions.121 Thus, the very nature of the great Lord is consciousness and independent freedom of will.
This Lord, who possesses the entire universe consisting of the multitude of beings as his body, is the creator of the jar, etc. This is because the consciousness belonging to the potter is not different from that Lord; furthermore, the body of the potter is also included in the totality of objective existence. Then; how can it be possible for the potter to have any sense of egoism in-this regard? The answer to this question will be that the sense of egoism of the potter is also created by the Lord, just as is the pot, etc.
Even the theory of the totality of causes to propel agenthood [to produce an effect] in reality belongs to the consciousness which is the immanence of the Lord. Though Mount Meru exists in some distinct place, it cannot be supposed to be the cause of this particular jar.122 Thus, on this topic of the created or imagined effects of the principle of causal relation in regard to the principles (tattvas), there are diverse views found in the sastras.
All these different views are relevant;123 as for example, the birth of a scorpion can take place from cow dung, worm, by the will of the yogin, by the application of mantras, and by the usage of various medicines. However, we will explain this created or imagined principle of causal relation according to the understanding of our scriptures. tToSEtRtt R n fr TT T q5cim fcF5fcT I R lddxdH, lirloM lO T I 3 il i d d l, OTt 3F JF W T MJCJ, - H - d l, 110 t a n t r a s Ara I f T d x lf, It has already been explained that the Lord’s perfection consists in him possessing five powers While the Lord is manifesting any [one] of his individual his principal remains shining in five different ways. When the power of consciousness (c/7) becomes predominant, it is called principle (tattva).
Similarly, when [the power of] bliss becomes predominant, this is known as the principle (tattva). When, on the other hand, [the power of] will (icchatokti) becomes predominant, this is the principle. It is because of the dominance of the [power of] will that a balanced state of jñāna and kriya exists in the principle. When the [power of] knowledge becomes dominant, this is the isvara principle, and when the power of action becomes dominant, this principle is known as pure knowledge t a n t r a s Ar a 111 (fuddhavidya).124 The lords of these principles are 6iva, Sadaftva, and Ananta.
The lord of nivrttikald is indeed Brahma, etc. These lords are of the nature of universal, and individuals [living beings in these worlds] closely follow these lords. They are also of five types, i.e., belonging to (Sambhava), belonging to (sakta), mantramahesvara, mantresvara, and These five principles belong to the pure path (suddhadhva). Up to this extent, i.e., from to suddhavidya, is the direct creator.126 The impure path (asuddhadhva) is created by Lord Ananta, whose other name is Aghoresa.
This is the will of the Lord, and the creation is for the benefit of limited knojwing subjects who are longing for the experience as-they have been agitated in this way. Here, the word (lolika) for the vibrative longing that is of the nature of conceiving oneself as not being complete. This is only without any object in sight, that is to say, a feeling of the deservedness to remain limited in the future. This is not a separate category belonging to the soul (purusa).
The raga principle, on the other hand, is desire conditioned by objectivity. However, here in maya principle an object is merely an object [e.g., let me have something, without having any clear idea of what kind of object is desired]. On the other hand, the attachment (raga) [that] is a property of buddhi is diversified into different kinds of objective aims. The difference between the two will be explained later. These āṇava, karma, and maylya, arise as a result of the will of the Lord to conceal his own Self and is not a separate entity.127 It is because of the will of the Lord that the earth and other principles possess distinct reality.
This defilement (mala), existing in the vijñānakalā souls, is intent on being destroyed, and for this reason it does not cause fulfillment of any objective accomplishment.128 The mala belonging to pralayakalā souls indeed remains in the process of blooming or opening up. There the karma mala, being helped by āṇavamala, becomes the cause of the diversity of existence. Thus, it was stated that the revered Lord Aghoresa creates [an 112 Now the twofold character of the principles (tattva) from down to the earth will be investigated.
The evidence regarding this twofold nature of principles has been given by Abhinavagupta’s teachers in the following way: Whatever shines in an idea (samkalpa) [as being nondifferent from it], that also shines externally as distinct, like a jar, possessing a clearly manifested physical form. The same method applies to the and principles, as well as a ‘sky Therefore the logical reasoning called ‘positive argument is applicable here. t a n t r a s Ar a 113 Those who attain direct experiential knowledge regarding this dual nature of maya, kalā, prakrti, and buddhi are also ‘perfected (siddhas). In this way the twofold nature of maya has been proven.
This being so, it is from the maya principle that the emergence of this universe takes place. Although the emergence of this universe takes place without succession, on the level of imagined causal relation the sequence appears to occur. R lR l icfidRRcl I Now the emergence of the universe is being elaborated. In this system, the function of ‘limited (kalā) and the other (kahcukas) is considered different with regard to every individual. This is because the effect of kalā, etc., in the form of promoting doership, is perceived as being different in regard to each individual.
These (kahcukas) sometimes, as a result 114 of the will of the Lord, become unified and become like the individual selves as aesthetes. and the other kaiicukas are pure when they perform their own functions [which are] congenial to the great Lord, because their sole objective is the attainment of one’s own nature as they stand as the opposite of duality. The kancukas assume that nature because of the force of the descent of power How this takes place will be clarified when the topic of descent of power is discussed.
However, the impure [form of five kancukas] is the opposite of this. is born from which unites the limited self, existing in a state similar to deep slumber, with limited doership (kimcitkartrtvam).129 This is, as it were, the swelling of the seed of the world; Although is born from the unity of maya and the limited self (anu), it causes to undergo change, but it does not create any change in the limited self (purusa), which is changeless. Thus, the indiscernible distinction between the limited self (purusa) and cannot be easily noticed because of their mutual interpenetration.
However, by the grace of a certain person endowed with lordship, abiding as a superintending deity in the womb of all the impurities of past deeds are destroyed and the discerning knowledge between and purusa takes place. As a result, a discerning soul exists as a soul above and not in any way below One who attains discriminative knowledge between and purusa remains above Similarly, one who attains perfection in this discriminative knowledge between purusa and prakrti does not transmigrate in the below prakrti.
However, this discriminative knowledge between āṇavamala and purusa leads to the state of resemblance of With full realization of the fullness of purusa one attains Thus, it is the principle which is the bestower of limited doership, but this doership is meaningless to a person who is devoid of knowledge. Impure knowledge which gives limited knowledge is born of That perceiving the intellect and abiding there through discrimination experiences pleasure, etc.
The intellect, being of the nature of the three gunas, is incapable of comprehending the reflected images [in itself] with discrimination. This raga principle has its function in regard to a particular object. It should not be understood that doership is due to the activity of non-attachment. Even a person who does not possess non-attachment is sometimes seen to be free from attachment. On the other hand, a person who possesses the quality of non-attachment is sometimes seen to be attached, as, for example, when performing meritorious deeds.
Furthermore, a person who becomes fulfilled by eating good food, etc.,- might be from attachment; however, in this-instance, fateftt impressions of attachment cannot be denied. in the absence of this (a latent impression), the logical inconsistency of the rising of non-attachment could occur. The principle of time (kalātattva), on the other hand, by causing limitation in regard to effect, imposes a limitation on doership as well. The limitation of a particular object is common to both time (kalā) and niyati.
The function of the niyati principle is to restrict or limit doership only to an object at hand. The function of niyati is also present in regard to causal relation.130 In this way, the group of four veils (kancukas) has been created. Only this much is the function of maya; limited doership is the function of kalā; (governing) the present moment (adhuna) is the function of kalā; knowing (jñāna) is the function of vidya; being attached (abhisvakta) is the function of raga; and “I am doing” (karomi) is the function of niyati.
When consciousness functions in this way, abiding in a subtle body, then it is called a bound soul This group of six, beginning with maya, is also called six veils (kancukas). At this stage, the innate nature of consciousness has been pushed into the background and hidden, because kalā, etc., become dominant and exist as veils, covering the innate nature of the Self. It has already been said that agency, capable of doing only little, is the result of maya.
In this condition, the agency attributed to the limited (kincit) [agent] is the qualified subject. Kala, which is functioning there (kartrtvam), is the cause of emergence of vidya, etc. This has already been explained. Now the portion of the qualifying, which has been named (kincit), becomes the object to be known and affected.131 That very kalā which differentiates and kriya from itself is the creator of the principle prakrti. This prakrti, which is also called the state of equilibrium of gunas characterized by pleasure, pain, and delusion, threads through specific types of objects and like universal abides in them all.
In this way, the creation of both pairs, i.e., the enjoying subject (anu, purusa) and enjoyable objects, takes place under the control of kalā. It has already been stated that their creation in reality occurs without any sequenoe. However, it must be pointed out that (for all practical purposes) succession exists here. The order of sequence regarding vidya and raga is seen differently; for some, being attached, come to know, while others who know, become attached, etc.
In the Tantras, such as Raurava, etc., the sequential order is different. However, it should not be understood that there is any contradiction between the two. Prakrti is the generic form of an object of enjoyment, while the guna principle is that which abides in the state of agitation.132 Pleasure (sukha) is sattva in nature, which is the illuminating light manifesting the enjoyable nature of an object. Pain is characterized by the oscillation of light and absence of it.
For this reason, rajas is of the nature of activity. Delusion or moha is total absence of light, that is to say, it is darkness (tamas). These three, sattva, rajas, and tamas, make up the objects of enjoyment. Thus it is clear that the evolutes of prakrti come out of an agitated primodial nature (pradhana) and not from an unagitated one. It is necessary to admit the existence of agitation vibration as an intermediate state between primodial nature and gunas.
In this way, the existence of a separate principle unknown to the Sāṁkhya called guna has been proved.133 The agitation of prakrti takes place only as the result of the intervention of the superintending deity of prakrti.134 Otherwise, if this agitation in prakrti is not caused by intervention of the superintending deity, then it would be impossible for prakrti to be involved with each individual purusa. This takes place when the light of purusa, which has become tainted by contact with a knowable object, reflects on the screen of the intellect (buddhi).
This (notion of egoity as one’s true nature) is the erroneous notion, just like mistaking mother-of-pearl for silver. Therefore, the word aham is suffixed with kara, the active agent. This suffix also indicates that something has been created. The followers of the Sāṁkhya school, on the other hand, do not accept the self-reflective nature of the Self. We, on the other hand, assign it the status of agent. Thus, the agency (kartrtvam) regarding aham is in essence pure reflective consciousness having none to oppose it (apratiyogi).
It relishes its own bliss as (aham). This is an aspect of instrumentality belonging to ahamkara.135 But the other aspect belonging to 120 t a n t r a s A r a ahamkdra is its being the originator of the ten sense organs, five tanmdtras, and the mind, because it has a threefold nature, which is the result of its division into sattva, etc. While the mind is being created,136 it is conceived of as the originator and is endowed with the capacity of giving birth to five tanmdtras.
In regard to the ear, the mind is endowed with the capacity of giving birth to the particular subtle element called sound. Furthermore, in regard to the olfactory sense organ, it is endowed with the capacity of giving birth to the subtle element called smell. It is not feasible to consider sense organs as being born of matter.137 This is because in concepts such as “I hear,” the sense of egoity still persists; for this very reason it is said: organs are born.of egoity (ahamkdra).
It (the sense organ) remains in contact with that portion of the egoity otherwise, if use is made of other intermediate organs, the defect of infinite regress would take place. Egoity (ahamkdra) is indeed the subject portion of the agent. Therefore, purusa possesses two main instruments. Limited knowledge (afuddhavidya) and limited agency (kalā) serve as instruments of purusa in regard to knowledge and action, respectively. It is for this reason that lame or blind persons experience no absence of knowledge and activity which are characterized by egoity.
It is from the sattvika aspect of ahamkdra, attributed by the augmented portion of the subtle elements (udriktatanmatrabhdga), that five motor elements emerge. It is because of egoity (ahamkdra) that the organ of locomotion of a person possessed of egoity is capable of performing its function with a thought such as “I am going.” The principal locus of locomotion, i.e., the foot, exists externally; however, locomotion exists equally in other places as well.
It is for this very reason that a person bereft of feet is not completely devoid of ability to move. Furthermore, the mixture of various actions performed by different motor organs should not be brought into doubt because of the reasons stated before, that is, because of the existence of a single cause in the form of ahamkdra related to the subject. Action is performed by organs; e.g., movement possesses activity as its principal nature. This, however, is not the case regarding the perception of color, form, etc.
According to the Vaisesika school, form, color, etc., is understood to be a property (guna); therefore, the group of motor organs is fivefold because it is aimed at that particular number. For example, for the ascertainment of activity, externally some motor organs exist for the purpose of giving or excreting, and others for the purpose of accepting or taking in, or for both. Or, they may be free from both, or may be for the purpose of repose in one’s own nature.
These motor organs are in the following order: anus, hands, feet, and sexual organs. When the ascertainment of activity, which remains interwoveri with the -, vital air (prana) takes place, then this is the function of the organ of speech. Therefore, it should be understood that the movement present in the hands, which is the locus of that particular motor organ, is the same movement present in the feet. It is for this very reason that an infinite number of activities does not. lead to an infinite number of actions. Some argue that up to this extent the rajas portion of ahamkara remains involved in the process of creation.
Others say that the mind emerges from rajas; yet others maintain that mind is the product of the sattva aspect of ahamkara, while the senses are said to be the product of rajas. The five subtle elements (itanmatras) as well as five gross elements, which are nothing but the knowable objects, are born from the predominantly tamasic and delusive aspect of ahamkara which veils the agency of the enjoying [experiencing] subject. All individual sounds have in their backgrourid a single, unspecific and generic sound that precedes them, which is free from agitation (ksobha).
This form of sound is the subtle element of sound called sabdatanmatra. The same holds true regarding smell, taste, touch, and sight. From the vibrating subtle element of sound emerges ether (akasa), which provides space to all because it is capable of allotting space to the objects spoken of, so that they can occupy their particular places. Air emerges from the agitated subtle elements of sound, but air is not separate from the element 122 t a n t r a s A r a of ether (akasa).
Fire emerges from the agitated subtle element form (rupa), while the properties of sound and touch remain present in it. From the agitated subtle element of taste water is born, while the three properties of sound, tactility, and form remain present there. The earth emerges from the agitated subtle element of smell, while the four previously mentioned properties remain in it. Others hold a view that from the agitated sound and touch air is born, and when all five subtle elements are agitated the earth is born.
The earth is nothing but the aggregate of all properties; however, there is nothing else that exists which is the substratum of all properties. In this collection of principles (tattva), the quality (guna) [belonging to these principles] which is above the lower one is more pervasive, while the lower one is less pervasive than the upper one. The excellence of the quality (guna) can be defined as that without which other qualities cannot come into existence.
Therefore, the principle of earth is pervaded by all the principles beginning with and ending with water. In the same way, the water principle is pervaded by the fire principle, etc. The same takes place up to and including the principle. The gross elements, the host of subtle elements, the sense and motor organs, prakrti, purusa veiled with sheaths, and also from vidya to the all of these are nothing but the order of expansion of the waves in the form of one’s own consciousness. I w f q t i W T i ciidM H I Chapter Nine In this chapter, the distinct features of the principles (tattvas) are going to be examined.138 In the Trika doctrine, the supreme Lord himself has taught the existence of the sevenfold variation of the principles: mantramahesvaras, mantresas, mantras, vijhdndkalās, pralayakalās and sakalās.m Thus, there are seven possessors It is because of these variations of the principles, beginning with earth and ending in pradhana, that there is a fourteenfold division of each.140When ‘unique (svarupa) is added to this division, then the division becomes fifteenfold.141 Among them, the unique nature, which rests in itself, deserves to come under the purview of the knowable objects (prameyatayogya).142 This can only be cognized by the grace of the goddess Apara. On the other hand, the subject in whom the energies are overflowing and who becomes the place of repose for the objects, is the very nature of that which belongs to (sakta).
This can only be known by the grace of the venerable goddess Parapara. The sakta form is sevenfold because it was stated earlier that number of is seven. When the subject possessing the becomes predominant with reference to the host of knowing subjects and [the objects] rest in the knowing subjects, then it [the knowing subject] is of the nature of the possessor of the This becomes manifest by the grace of the venerable goddess Para. That also is sevenfold because the number of knowing subjects beginning with and ending with sakalā is stated to be seven. era TT xj WTet, era f e t i n g tnfrfT: 124 g I pg I 3g g R g i g m gi w i d g m g i ig g g t ig g I fg g id g ifcH cb i fmg?g ffci m k ir g g i d M d r mfgRcg; s t r c 3gr - g R m t e g g g m fg g F n g, g g i g g r g j ug g g g w n g fg g F g T g w r 3Rgn g g g g 3gfgfgg dHirilfd, g g g (?g fm g g w fg g p g g oihiPh ifcT g i It is because of this variation of the that the number of knowing subjects is divided into seven. In order to clarify this, it is stated in this particular order, i.e., sakalā, etc.
Sakalā subjects have and as their The faktis that function in the inner senses and motor organs are only particular forms of these two: and In the case of souls, and remain indistinct145 because they are devoid of objects. In souls, and are going to be dissolved, but still persist aided by [their] residual traces. In mantra souls, is in the process of awakening. In lords of the mantra (mantresa) souls, becomes fully awakened when the total absence of any residual trace occurs.
In the case of mantramahesvara souls, is eager to assume the form of whose innermost nature is With reference to souls, which is of the nature of will, clearly assumes the manifest form of freedom Here ends the description of the seven principal variations of the The knowing subjects possessed by these are colored by them, and because of this a distinction among them arises. It is because of the difference of the instruments that a distinction of agency is created.147 alone, which is inseparable from the agent, can be made an instrument and not anything else.
Otherwise, the fallacy of infinite regress would occur. In reality, there is only one single knowing subject resting in bliss and freedom. When the earth is known in its own innate nature, at that time her innate nature alone shines; for example: “I know the object that has been seen and experienced by Chaitra.” In this experience, which is perceived by the powers of the s a k a la soul and by the one who is the possessor of all the s a k tis, another innate nature definitely shines.
R g 3 T R I Now the question arises: If an entity does possess the quality of being cognizable or perceptible (yedyata) as its own form, then it would be knowable to all.148 The quality of being cognizable would itself also be knowable; this would involve the fault of in finite regress. Then the universe, although fully manifest; would be blind and in deep slumber because it would involve the fallacy of association with two contradictory attributes: the capacity to be cognized and the quality opposite to it (viruddhadharmayoga).
That question is answered in the following way: the capacity to be cognized (vedyatva) does not belong to the knowable object as its very self because the capacity to be cognized, belonging to the unique nature (svarupa) [of an object], has been stated to be something different. That which first takes its repose in the energy of the subject, and then in the subject itself, is indeed the sharer of restfulness. That sharer of restfulness is indeed the innate nature [of any given object].
That innermost nature is indeed self-luminous and it shines with reference to none.149 Therefore, the question of omniscience, infinite regress, and contradiction between two opposing attributes has been refuted. That very innermost nature (svarupa) remains one, even when cognized by countless limited knowing subjects. Its character is of this singular nature because all these cognitions are of the nature of manifestation (abhdsa). Therefore, there is no hindrance regarding the rising of perceptions and inferences among different subjects.
Its character is real because it has the capacity to serve in transactions; for example, seeing a beautiful woman watched by others, one experiences jealousy.150 Also, while conceiving as the abode of rest, one experiences absorption. Seeing an object in which a great number of subjects have been immersed, one experiences fullness. It is like watching the dance of a young woman,151 or seeing with its unique characteristics when it becomes merged with the subject.
In this way, selfreflecting consciousness arises. Thus, everything beginning with earth and ending with prakrti is of the nature of fifteen. This is because of the fact that in sakalā souls, raga and the other veils (ikancukas) have become active, and because it is the sakalā souls who are the experiencing subjects. A sakalā soul has this form of fifteen characteristics because it also comes under the dominion of ‘knowable This topic has been dealt with at in the Tantraloka.
From the purusa152 to kalā tattvas, these divisions are thirteen. Since a sakalā soul is not associated with subjectivity, the two characteristics, and the possessor of do not arise. In this case, the sakalā soul exists merely as the innermost nature (svarupa). When the pralayakalā soul is the innermost nature and the remaining subjects are five [in number], then the distinctions become eleven. When, on the other hand, the vijñānakalā [soul] is the innermost nature, and subjects are four, then the variations are nine.
In the case when the mantra [soul] is the innermost nature, and the subjects are three, then the variations are seven. When the mantresa is the innermost nature, and the subjects are two, then the variations are five. When the mantramahesvara [soul] is the innermost nature, and the single Lord is subject, the variations become three, because of the distinction of and the possessor of In the case of who is solely of the nature of light, consciousness, and freedom, there is no variation, because He is perfect in every aspect.
These distinctive variations of the categories were given in the text titled These distinctive variations of the categories are responsible for the great variety of (bhuvanas). This is expressed only because the nether world, heaven, and those belonging to rudras, though similar, being constituted of earth, yet have differences in their natures due to comparative remoteness. One curious to know about the subsidiary variations of each of the many enumerations should to understand it by studying the Tantraloka.
That light which shines as nondifferent from the earth is as it is said in the Vedas: “The earth itself is Brahman.” He who is the Lord of the mantresvara [knowing subjects who represent the earth principle] sends those who are the givers of siddhis, and those who are thus sent are mantresvaras. The mantra [knowing subject] is one who is the embodiment of egoism, which assumes the form signified by the term mantra. The vijñānakalā [knowing subject], related to the earth [principle], is one who has rid himself of samkhya, and other followed by bound souls, and practiced parthivayoga by means of saivavidya, but was unable to attain the permanent state.154 However, there are those who, at the end of the kalpa or after death, experience release from the earth as dharapralayakevalasIS5 by means of parthivayoga, described in the text of pasus.
To them, the earth remains dissolved. However, in the state of deep sleep there is a possibility of the arising of strange and different kinds of dreams as a result of the overpowering nature of the tattvas. The person who identifies himself with the earth [principle] is called a dharasakalā. Even in the state of being a dharasakalā, because of the prominence of and because of its subordination, the variety is fourteenfold.156 Thus, these are the variations of the earth [principle], which have taken the role of the subject.
This vital energy extends up to the end of the knowable objects, taking possession of the thing known. The first tuti is free from any division and remains an undivided unity. The second is of the form of a knowing subject who is about to come forth [into manifestation]. The last is identical with the object to be known, while the penultimate one is the manifest form of the knowing subject. The intermediate group consists of twelve tutis; the first group of six is nirvikalpa by nature, which veils the vikalpa form of knowledge.
Among these six tutis, one is innate nature in itself (svariipa), and the remaining five tutis are engaged in veiling determinacy (vikalpa). The desire to open and the state of openness both consist of two tutis because they are characterized by the well-manifested form of activity. This is because an action or [subtle] vibration [of an action] persists in the perceiver for more than one moment. The state of openness and the state of being an agent with regard to the objects of activity are thus established.
Thus, because of the fivefold nature of determinacy (vikalpa), which is to be concealed, and because of nature in itself, the nirvikalpa state consists of six moments: the state of nirvikalpa intheprocess of being dissolved, the actual dissolution of vikalpa, the intention to open, the state of openness consisting of two moments, and the state of openness itself combined constitute the six tutis. Its own functioning capacity is nothing but the form of being the nature of the knowing subject; therefore, it is not counted separately.
This is like the state of unhappiness resting in happiness, which begins to shine clearly only after gradual reduction of vikalpas. This is known as close attentiveness161 regarding relation between the perceiver and perceived. This is the view held by Abhinavagupta’s teachers. When the differentiation in the form of clear manifestation of this-ness diminishes, it continues to diminish by twos, the aspirant attains full penetration into for the duration of two tutis.
Of these two, the former is full in every respect while the second, being practiced by absorbing it into omniscience and omnipotence, rewards the aspirant with omniscience and omnipotence. The same is not the case with first tuti, as stated by revered Kallata: “tutipata,165 and so on.” In this context, the word upata” is understood to be the Devi, Matrsadbhava, Bhairava, Pratibha, etc. That is now enough of revealing what is an esoteric secret. Thus, from the tuti belonging to mantramahesvara onward, the attainment in the respective spheres occurs by means of practice appropriate to a particular sphere.163 I ugtg ig w g g bqdeRRcf, g r ie fs oCTIfid: i 3gg4 gig cRsieilfc I gg g i g g gggi gg aTTTfg, gr efgygseRg ririrr gi ritgr g grin, mgFri I gg s qcidioxi: 3 fctsiMicpci: 3 y q mgggite mg swwv.
I iicig rarer IddRrdrggfgj: 3 rg rig g m g g n g g T T f g g F f r g R n te, F fgg?fg 3rRr4sfq 11 gxggn3 g fF g I g5grigg5clHi i jg g fg g g g q F g iicH g d w 11?fg g g fiR g rp g ig T 4fg3g3 g g n te n g g g g gm s 11 Now, in the fifteenfold variations, waking and the other states [of consciousness] are going to be examined. The knowable object and the consciousness related to it, which causes diversity in consciousness, being mutually dependent, are known as states [of consciousness].
It neither belong to the object of knowledge alone, nor to consciousness alone, nor are they separate from each other. When any particular experience occurs, having externality as the substrate, then this is the state of wakefulness which remains associated with the knower, the knowledge, and the object of knowledge. When, on the other hand, any particular experience shines as the substrate (adhisthana)164 in the form of an instrument, which appears as a desire, then this is the dreaming state.
When knowledge shines as the governing agent in the form of seed alone, then this state is known as deep sleep. These three states, with reference to the object of knowledge, the instrument, and the subject of right knowledge, are said to have a fourfold division each. When, however, in place of the rest of the subjects, the emergence of light occurs because of his inclination toward inwardly directed fullness and awareness unfolds, then that state is known as the ‘fourth For example, the knowledge: “I see the form by means of the instrumentality of knowledge” transcends the knower, known, and knowledge.165 The knowledge “I see” rests in the subjectivity of the knower without any means and is in essence autonomy (svatantrya).
This fourth state is the giver of roles such as subjectivity, instrumentality, and objectivity, respectively, by means of proximity, middle range, and distance. It is because autonomy is the giver of the grace of these states that they are said to be threefold. The yogins acknowledge these states by the names pindastha, padastha, rupastha, and rupatita, respectively. Those rich in the subtlety of meditation call these states sarvatobhadra, vyapti, mahavyapti, and pracaya.
The derivative meanings of these names are given in the Tantraloka, as well as the Slokavartika (Mālinīivijaya). That which permeates all the other states and is allinclusive and perfect is the state beyond the fourth (turydtlta). It transcends all; therefore, it is denoted by the name mahapracaya. Moreover, that which is distinct, steady, and well-connected is the waking state. That contrary to it is the dreaming state, which is the state of experience of pralayakalā souls.
Deep sleep is nonawareness of all the knowable objects, which is the state of experience of vijñānakalā souls. The fourth state is the experience of the process which makes the object nondifferent from the subject. This is the state of experience of the mantra, mantreivara, and mantramahesvara souls. The absence of difference from in any entities is the state beyond the fourth (turiyatita). This is the state that transcends all. Now, how the fifteenfold variation occurs in the five states with reference to different subjects is given below: 1.
Jagrat (waking state) -sakalā in its innate nature 2. Svapna (dream )-Pralayakalā 3. Susupti (sleep)—Vijñānakalā 4. The fourth—Mantra, Mantreivara, Mantramahesvara 5. Transcending the In the thirteenfQld variation following the order mentioned earlier, in regard to the essential nature and pralayakalā souls, etc., five states also remain present there. Following the order of the ‘thing in (svarupa), the energy of vijñānakalā and the vijñānakalā soiils, the variation is elevenfold.
In the ninefold variation, they are the ‘thing in (svarupa), mantras, lords of the mantra, the lords of these lords, and In the sevenfold variation, they are the thing in itself, lords of the mantra, their lords, and In the fivefold variation, they are the thing in itself, the energy of mantramahesvara, and In the threefold variations they are the thing in itself, the iccha, jñāna, and In the principle called though it is free from distinction, yogins, rich in the perfection of enumeration, conceive a fifteenfold division by means of the presence of the iccha, jñāna, and The beautiful form devoid of rest in consciousness, seen in the host of categories such as earth, etc., is not as beautiful as that of the supreme subject, as his knowable shines in multifarious ways.
Take recourse to this multitude of principles created in sequential order, which are in essence indeterminate I-Consciousness impregnated with autonomy and reflective awareness— and attain your own Self. t a n t r a s Ar a 135 Chapter Ten [In the previous chapter], the path of principles (tattvas) has been explained. Now the path called kalā, the subtle units of tattvas, etc., will be described. It has already been stated that the specific character which threads through all the is called (tattva).
In the same way, that which invariably abides in the group of tattvas is named kalā. This is because kalā is capable of fashioning or shaping (kalāna) in a uniform way; for example, in regard to the principle earth, it is nivrtti because a process of the creation of the principles stops with it.166 The kalā named pratistha functions in the group of tattvas beginning with water and ending with pradhdna because it is instrumental in nourishing and replenishing.
The kalā named vidya functions in the group of tattvas beginning with purusa and ending with maya, because of which knowables begin to diminish and the ascension of consciousness occurs. From pure vidya to the end of the santakalā operates. Due to its function, the activity of veils (kahcukas) rest in tranquility. Therefore, there are four spheres167 (andas): born of earth (parthiva), born of prakrti (prakrta), born of maya (mayiya), and born of (sakta).
The energies belonging to the earth and other tattvas have their abode 136 in these spheres up to the end of the principle called therefore, in the principle subtle tactile contact exists.168 Tactile contact possesses the nature of resistance, and therefore it is reasonable to conclude that the spherical exist up to the end of the principle. Instrumentality is also twofold, first, there is pure instrumentality, and second, instrumentality is connected with agenthood.
Thus, the number of tattvas also becomes ten. Next to them are five tattvas where instrumentality has become subordinate and agenthood has become distinctly prominent. Next come five tattvas that are the result of the purity of agenthood. The next five tattvas are those whose distinction from one another dissolves with the intention toward fullness. The thirty-sixth is the principle known as who is free from all limitations. When this is taught or meditated upon, that in which the mind gets a solid base is called the thirty-seventh principle.
When this principle is also made an object of meditation, then the number of principles becomes thirty-eight; this does not involve infinite regress, however, because when who is associated with unlimited freedom, is being meditated upon, it terminates in the thirty-seventh tattva.111 However, the thirty-sixth principle has to be conceived of as beyond all other principles. Here ends the method of conceiving [grouping] all principles under the scheme of five kalās.
When atmakalā extends up to vijñānakalā, and vijñānakalā extends up to Isvara, and the remaining tattvas are pervaded by this is the method of conceiving all the tattvas under the threefold scheme. The same scheme should also be assumed in regard to nine The threefold division of the sixfold path, in the form of the (bhuvanas), principles (tattvas), and which are of the nature of gross, subtler, and subtlest, is on the side of objectivity. When, on the other hand, it takes its repose in the subject, the division is similarly threefold.173 When it shines as the instrument of knowledge in this subjective aspect, then it is called the path of pada.
But when the waves of agitation in the instrument of knowledge are going to rest, then it is called the path of mantra. When, on the other hand, the agitation is completely pacified in fullness of subjectivity, then the path is that of varna. When that very varna takes rest in its it attains its own nature. Therefore, it is proper to conclude that one path possesses sixfold divisions. The number of pada, mantra, and varna is one, and the number of the is sixteen; thus, the principle earth is composed of the called nivrtti.
The fire is number three and the eye is number two; therefore, the number of principles from water to prakrti is twenty-three. The word rasa signifies number six and number five; therefore, the number of the words is fifty-six. The number of syllables constituting the principles from purusa to are seven. The number of mantras and padas is two, while the number of the is twentyeight. The number of principles are three, that is, isvara, and The mantra here consists of three syllables, while the number of the is eighteen.
The number of pada, mantra, and principles (tattva) is one, while the number of syllables is sixteen. These three verses in meter have been composed by Abhinavagupta for the use of his students. 139 I Chapter Eleven Whatever has been stated up to now174 can serve some as a direct means for the attainment of liberation (apavargaptaye) using the ‘short-cut explained above. On the other hand, the instruction given above can also lead others to initiation (diksa), performance of the rituals, etc.
Therefore, it is necessary to give an account of the nature of initiation (diksa), rituals, and so on. Here the question arises: Who is entitled to receive initiation? In order to answer this question, the topic of the ‘descent of is going to be discussed. Some are of the opinion that existence, which is rooted in ignorance, occurs as a result of a lack of knowledge, but when ignorance is removed upon the rise of knowledge,175 the descent of grace takes place.
However, they should explain and how this right knowledge develops. If it is the outcome of deeds, then it would not be different from the results of actions; it would be a contingency of being an object of enjoyment. If the person who is the enjoyer (enjoying an object) is accepted as the recipient of grace, then the ‘fallacy of (atiprasanga) occurs. If the will of the Lord is supposed to be the cause of then the ‘fallacy of mutual (anyonyaSrayata) occurs and, moreover, it serves no purpose.
This theory would also entail the question of the Lord’s partiality. Furthermore, it is not tenable to assume that mutually opposed actions, having equal capacity to suppress each other, could balance (past) actions in order that the descent of grace might occur.176 This view is not tenable because actions are sequential and therefore are unable to oppose one another. Even if it is accepted that they might oppose each other, the question is raised as to how other actions, which are not opposing one another, bestow their results.
If actions that are not contradictory to one another do not occur, then one would instantaneously drop one’s body. It is not correct to say that only the actions bestowing the results of birth and life span are not suspended, and that only those acts that grant experiences of happiness and suffering remain suspended. This view is incorrect because it does not answer the question of why, even if it is assumed that the descent of grace occurs in the presence of such actions, grace is afraid of the deeds that bestow the results of experience.
Furthermore, if the question of grace could be satisfactorily resolved by resorting to the theory of the ripening of impurities,177 then the question of the nature of this theory needs to be answered, as well as the question of its cause. By this question, all possible causes, such as detachment, specific form of merit, service to righteous people, association with saintly persons, and the worship of deities stand refuted, Thus, arguments advanced by dualists are repudiated as incoherent.
According to this nondual of the autonomous Lord, we maintain the position that the great Lord, by way of sportful play, veils his innate nature and takes up the form of a bound being (pasu); however, there is no contradiction regarding the distinction of space, time, and his innate nature.178 Similarly, the Lord, by removing (the freely chosen) limitations upon his innate nature, reveals himself either instantaneously179 or gradually180 to that recipient of grace called a limited knowing subject (anu).m The great Lord is in essence autonomous, and it is He who causes to descend; therefore, the descent of grace, which is dependent on nothing, becomes fruitful by the realization of one’s innate nature.
However, for one desirous of enjoyment (bhogotsukasya), the descent of grace depends on his deeds. Upon one desirous of otherworldly enjoyments (lokottararupabhogotsukasya), grace descends through the agency of Rudra, Visnu, and Brahma, the presiding authorities functioning in the sphere of maya, [who are] impelled only by the will of the supreme Lord. This kind of grace yields results such as the attainment of the status of mantra knowing subject (mantrapramata), etc., and (the capacity for) discrimination between [the principles of] maya and purusa, purusa and kalā, purusa and prakrti, and purusa and buddhi, and thus bars that kind of person from enjoying those fruits belonging to the lower principles.
For one desirous of enjoyment and liberation, the descent of grace has to depend on rituals when it comes to enjoyments and is dependent on nothing when it comes to liberation; therefore, the descent of grace is both dependent and non-dependent. It is not proper to ask the descent of grace occurs only for that particular person. This is because the great Lord shines in that particular way. The occurrence of supremely intense descent of grace results in the fall of the body, whereupon the state of is attained.
With the descent of moderately intense grace, the recipient is himself convinced of the nature of reality and does not require any aid either from the scriptures or from a teacher. In him, intuitive knowledge opens automatically (pratibhajndnodayah), whereupon, without undergoing external forms of purificatory rites, he becomes the giver of enjoyment and liberation to others. This kind of recipient of grace is called a teacher of pratibha type. This person is not required to observe any customary behavior as used 144 only at the time of death.
This particular type of initiation will be explained later. Thus, the intense type of descent of grace is of a threefold nature. One who receives initiation as a result of supremely moderate grace does not feel a deep conviction regarding his identity with However, by gradual ripening of that realization, he becomes after he drops his body. One upon whom grace descends in a moderately moderate manner, although eager to attain is overwhelmed by the desire for enjoyment.
In spite of this, this kind of person is a recipient of the pure knowledge granted, to him through initiation; He, in the present body, experiences enjoyments obtained- by the practice of yoga and becomes at the time of dropping his body. From the moderate descent of grace one attains only after experiencing enjoyments in another body after dropping the present one. Thus, the moderate type of grace is also threefold. When a person’s eagerness for the enjoyment of pleasures dominates, then the nature of grace is said to be slow.
The recipient of this grace becomes eager to attain identity with supreme Lord through the means of yoga, such as repetition of mantra; because mantras and the practice of yoga finally terminate in liberation, they are decidedly of the nature of grace. Here also, as a result of comparative distinction, the mild descent of grace is threefold. These are the main principles of the descent of grace. Regarding Vaisnavas and other systems, the descent of grace is like the grace of the king and therefore does not culminate in liberation; therefore, this type is not going to be discussed here.
It has already been stated that in every descent of grace, abides as inseparable from however, this cannot be the ‘supreme (Jyestha), but either fearsome (ghora) or dreadful (ghoratama).lSA Although already diverse, the descent of grace becomes further differentiated by means of comparative gradation. A person belonging to the Vaisnava and other orders, who follows the method prescribed by the teacher but at the same time follows this sastra of the fivefold current, becomes in due order sufficiently mature and is able to gain the highest competency for receiving the Trika, the alltranscending and supreme sastra, which is revealed by the Lord.
Others attain (the highest competency for receiving the Trika) by skipping some stages, thus creating indefinite divisions. Yet others may attain (the same competency) instantaneously, i.e., without any sequence (akrama). Thus, teachers belonging to the lower orders are not entitled even to see the sacred diagram (mandala), while the teacher belonging to the higher orders is instrumental in enlivening the lower doctrines. He is able to do this because, on account of his perfection, he is entitled to all the sastras.
This kind of person is a teacher (datfika), a guide (guruh), one who follows the. rules and teaches others to follow them iacdrya), an initiator (diksakah), or a (cumbakah). Among them, the best one is that one in whom the fullness of knowledge has completely flourished, without which the fulfillment of initiation, etc., would be impossible. A yogin who is associated with a person desirous of attaining results is capable of granting him immediate results by instructing him to adopt a certain means (upāya) which will lead him to his goal.
If that person, through the means taught to him, remains concentrated only on knowledge, then he may also attain liberation. A person desirous of having perfect knowledge should approach many teachers; he should remain close to them, hoping to attain ever more superior knowledge of different kinds. However, abandoning a teacher perfect in knowledge definitely requires a need for expiation (prayascitta). The question might arise: What if the teacher does not give instruction, or he gives erroneous instruction; shouldn’t one abandon him?
To that we reply, “no,” as that kind of teacher is free from attachment because he has attained perfect knowledge and therefore has no personal reasons for not revealing secrets. The teacher’s silence might be the result of lack of merit on the side of disciple or for want of a surrendering spirit in the disciple. This disciple should continue to make an effort to serve this kind of teacher and should not abandon him. Thus, the descent of energy, having grace as its purpose, is indeed independent.
For instance, because of the free will of the light a perfectly enlightened person can behave like he is truly foolish and then blame that behavior on being foolish at heart. Similarly, a foolish person can imitate the behavior of an enlightened one, such as usage of the mantra in worship, etc., and then blame it (on the behavior of an enlightened one). However, compared to an enlightened one, the activities performed by a dullard, suited to an unenlightened one, although performed, decline and finally end.
The activity of an enlightened one, being blamed as a forbidden behavior, makes the unenlightened become doubtful of his potency, which is the functioning of the ‘power of This causes an enlightened one to sink into the morass of delusion. This veiling has no effect on a person upon whom grace has fallen. In this instance, as in the previous example, it is not dependent on deeds. In all of the following cases, because of the diversity of the will of the Lord, tirobhdva persists: it results in suffering to be experienced only in this body; or in initiation followed by practice according to convention,, such as serving a teacher, a deity, or sacrificial fire; or finding fault with them, like those engaged in service or blame; or like those who were engaged in a doctrinal order of and who later abandon it.
Even in these examples of being influenced by tirobhdva, one may himself receive the descent of grace as a result of the wonderful manifestation of Lord’s will, or one may receive grace even after death through his teacher or relative. Thus, one is the sharer of the five functions of the Lord coherently united in one’s own self. Therefore, he is none other but and should not think of himself as being separate from him. The Lord, who by nature is without any veil, covers his nature of light by his freedom of will; in the same way he unfolds it as well.
In the domain of his non-enlightened state, he behaves like an enlightened one and later wakes up. The nature of the descent of grace is to be independent. It has been indicated earlier that initiation, rituals, and other related matters should be discussed. Therefore, for the purpose of determining the real character of initiation, the duties preliminary to it will be presented. Bathing is said to be purity, and purity should be understood as absorption into the pure essence of the great Lord Removal of impurity is indeed purification.
Although identical with the innermost nature, impurity is erroneously regarded as being associated with characteristics extraneous to it. For example, the conviction that the innermost nature, although present in the Self as well as in the universe, which is in essence perfectly free, blissful, and is consciousness alone, is negated when it is associated with characteristics different from consciousness. This erroneous notion is called impurity, which is removed by means of absorption into the great Bhairava.
In some, this absorption occurs instantaneously, while others require a means for attaining it. This division of the means in regard to different people may vary as one, two, three, or they may be taken as a whole, or individually. This absorption can happen to any individual, anywhere and at any time. In this way, the division of the means becomes diversified based on the attainment of the firm conviction in the nature of reality on the part of a practitioner.
Furthermore, this absorption is eightfold. By means of meditation on the very nature of and by the power of the placement of the mantras in the eightfold form of i.e., the earth, water, air, fire, ether, moon, sun, and the self iatma), and in one’s own body by gaining identity with it, one becomes absorbed in In this way, a limited soul, which functions differently as a body, etc., attains absorption in the Lord. But to some (for those whose conviction is not as firm) bathing and putting on fresh clothing cause satisfaction.
Therefore, they are regarded as the means for attaining It is said in the Tantra and similar texts that support, nourishment, invigoration, burning of impurities, pervasion, capacity of creating, the capacity of maintenance, and nonduality are the principal results. The mantra as a unifying element assumes the form of this eightfold division mentioned before. However, in regard to the vlras, 185 they assume a specific nature; they are as follows: the dust emerging out of the union (ranarenu), the water of the vlra, the great air, the ashes of the vira, the above the funeral ground, the moon and the sun as connected with the previous two, and the self free from thought constructs.
This bathing, with variations of external and internal, is of two types.186 The external form is performed by attaining identity with the mantra, when this is attained, bne is to be dissolved into However, its particular form is carried out by means of looking at the delightful substance (wine) in a vessel used by vlras and having made it of the nature of one should worship the host of mantras in that very vessel. Then the ‘wheel of who are abiding in both body and prana should be worshipped by that very substance.
This is known as the principal bath. The inner bath is performed by means of concentration of the mind by the respective forms of dharana in the center of the earth, etc., in order to become identical with that wheel of deities. Immersion into the very nature of the Lord is called bath. When this is correctly performed, only then does an external bath becomes a ritual bath. The external form of the bath is called a ritual bath only in the secondary sense.
After the ritual bath, one should proceed toward the place of worship in a delightful mood.188 The place of worship is where heart becomes filled with satisfaction and is well suited for the absorption into The place of worship does not have any other characteristics.
If any other characteristic is mentioned, it is given only because it is instrumental in granting identification with the object of meditation, which is attained because of mental tranquility. Therefore, there is no place similar to a place of worship. The sacred spot (pitha), the mountaintop, etc., taught in the as places of worship should be known as supporting this description. The energies possessing the state of absorption into and in accordance with his restrictive energy (niyati), incarnate themselves at the various sacred places, like the regions inhabited by the Aryans190 of good moral conduct, and also the regions of barbarians prone to immorality.
The mountaintops and other similar places are conducive to concentration because of being isolated (solitary) and free from distraction. Then, while standing outside, in front of the temple, the aspirant should ‘place in a general way, first in the fingers and then in the limbs of his body. This should be done with. two combinations of mantras: ‘h r i m and ‘d ‘foa, indicative of and which are the mantras of the malinl and matrka orders. If this ‘placement of (nyasa) is done with only one of these two, then it should first be performed with malinl, followed by matrka.
If nyasa is done for the purpose of attaining mokṣa, then it should be done from the feet all way to the top of the head. However, if enjoyment (bhoga) is the objective, then it should be done in reverse. The goddess malinl is the principal form of which, because of the close union of vowels (bljas) and consonants (yonis), is capable of fulfilling all sorts of desires. Her jname is aptly significant. She is adorned with a garland of blossoming in fruits.
She is the humming bee of sound (nada), capable of dissolving the ice of existence. She bears both spiritual perfection (siddhi) and liberation (mokṣa). She is associated with both the of offering and accepting, for the syllables “ya” and “ra” are identical, according to Panini. Therefore, even the application of the mantra, which has lost its traditional procedure, becomes perfect (comes to its fruition) by the power of placement of malinl. F f a H M d l R d 3RcTT tR iH R ic tR U f tp?3cT I After the placement of syllables (nyasa) upon the body, the placement is to be done on the sacrificial vessel (arghapatra) for the ritual.
In this system, the activities performed in the ritual form of worship involving verbs and grammatical cases (karakas)m for the purpose of steady realization of identification with the Lord have been given as an example.192 Here in the sacrificial vessel (arghapatra)193 all the cases thus become one with the Lord. By following the order of ritual activities in this way, all the (grammatical) cases are transformed into the Lord.194 When all these activities are seen, with this insight, even without taking recourse to the principal form of knowledge or yoga, one becomes united with the Lord.
Thus, placing syllables (nyasa) on the vessel for rituals and worshipping with flowers, incense, etc., one should sprinkle the flowers, the essence of the ritual, with small drops of water from the vessel to consecrate them. Then in the orb of light, on the ground, or in the void, one should worship the family of attending deities, uttering this mantra: “I pay obeisance to the external deities of the main deity” (aum bahyaparivdraya namah). Then, at the door [of the place of the sacrifice] one should worship with mantra thus: “I pay my obeisance to the host of deities abiding at the door” (aum dvara devatacakraya namah).
If the external place is not a sacred one, then entering at the front diagram (mandala) and the altar, one should worship the external deities of the family and the host of deities abiding at the door, and should perform the placement of the above-mentioned syllables, etc. This should be done inside the place of worship and not outside. Then uttering the mantra three times with a flower in his hand, and energizing them with mantra ‘p h a t he should throw the flowers in the northeastern direction, and while conceiving all the obstacles (as being) removed, should enter in front of the mandala and should look on all the sides of the temple kindled with rays of the light belonging to the Lord.
155 I JI fil d d K R d 11 A person desiring liberation should sit facing north so that all of his bonds may quickly be burnt by the flame of the fire emanating from the Lord Aghora. Regarding the notion of spatial direction (dik), it is stated that the Lord’s freedom, by which the forms [of the spatial directions] are made manifest, is the very principle of the spatial direction. The manifestation of consciousness itself is the center (madhya), because all the different manifestations of directions make their appearance from that center.
The direction of is the region which is appropriated by the light, but the direction which is not so (i.e., is the region. The is that which remains in front of that light. The direction different from it is the because the receives the light facing it. The is the direction towards which the currents of light ascend. It is called (daksina) because of its agreeableness. The direction facing it is the because it is the region to be illuminated. This is the description of the fourfold directions.
There in the center exists the Lord, his face called in the upper region, and below is his nether face. In the four quarters beginning with east, etc., his faces, called isrl Tatpurusa, Aghora, Sadyojata, and Vamadeva, are located. In the middle of the above four directions, there are located four other directions. Thus, it is because of greatness of consciousness that the directions are manifested, which are caused by the forms.195 For this reason, direction is not a separate principle just as when one wants to cross over one’s own shadow, it (the shadow) always remains in front.
In this same way, the Lord always remains in the center. It has been stated that superior to all is the state of being in the center. Thus, as the Lord is the agent causing the division of directions, so also is the sun. It has been stated in different texts that the sun indeed is the Lord’s power of knowledge The east is that where the manifestation-of light first occurs. Where manifestation occurs, it (the east) is definitely there. Although the directions, such as east, etc., are dependent on the self, i.e., are subjective, the region that remains in the front of a person is (always) east.
Thus, the determination of direction should be accomplished by bringing the self, the sun, and the Lord into one single concept. This is the knowledge regarding direction as thought by Abhinavagupta’s teachers. This being the case, one should sit facing north, and by abandoning a sense of egoism (ahambhava), one should burn the egoism of possessing a body in both the gross and subtle bodies. Though the body still exists, it should be looked at as the bodies of others, for the Self is without a body.
Then one who is steadily established in the tranquil and unchanging abode has a natural inclination towards creativity. The first vibrative fractional unit of it is indeed the arising of form (murti). Conceiving thus, one should install on that form the host of divinities that are worshipped, as it was prescribed before. Principally, the should be worshipped, for they are the seats of the nine-formed energy belonging to the Lord. This is the view of our teachers.
There are five states beginning with waking, etc., but the sixth is called anuttara, the ‘innate (svabhāva dasa), which is to be conceived as uniting all. Therefore, placement (nyasa) should be sixfold (upon the six cakras). In these different cakras, Brahma, Visnu, Rudra, ISvara, and the causal deities, are abiding steadily in the host of thirty-six tattvas, separately in each. By the application of nyasa, one attains the fullness of Lord Bhairava, who transcends the phenomenal principles.
In this way, the state of Bhairava becomes manifest. Therefore, in the case of those who have attained the state of identity with Bhairava, the performance of nyasa, etc., is meaningless. For those who are established in the tranquil state, what could be the utility of creating principles, nyasa, etc.? In reply to this, we say that the tranquil state of the body of Bhairava is so vast that he is the final terminating point in whose own nature the diversity of manifestations, dissolution, and creation remains manifest.
Thus, by means of the mutual union of thfe.two, and by meditating on the vital air, body, intellect, etc., which have become transformed into the Lord himself, one should worship both (“both” refers to the union of the prdna and Bhairava, the intellect and Bhairava, the body and Bhairava) externally and internally with flowers, incense, libations, etc., for as long as possible. Then in the body, in the vital energy and in the intellect, one should install the trident with the lotus accordingly.
This is as follows:196 the root of the staff should reach the root of the ‘basic (adharaiakti).197 The bulb is perfectly pure, having solidity in the interior (with the capacity to hold all); the staff goes up to the roof of the palate, where the opening exists. It includes all the principles ending in kalā. The knot above it is characterized by may a; the lotus of pure vidya is the quadrangular bedstead. It is there that the Lord abides. He himself is the great corpse (mahapreta).
He is called mahapreta because everything finds the excellence of rest there, and because He is predominantly of the nature of consciousness, due to the absence of a body in the form of knowable objects, and because of being characterized by the cognition of nada. Emerging from his navel and penetrating through the three openings of his head are three representing vyapini, and samana, above naddnta and at the end of twelve. Above them exist three lotuses with the nature of unmana.
One should make this difference the seat of an all-pervasive superintending agent, so that it may become one’s basis. Then the desired deity should be conceived as abiding there. The offering of the entire being to that, which is the very essence of all entities, is called worship (puja). That, which about absorption into it, is known as meditation (dhyana). The inner reflection of that, of nature existing in the form of the primal sound (nada), continuously oscillating, is the repetition of mantra (japa).
Following the order of cognition of this very type, by whose force the great fire has been awakened, and which has.brought the entire universe to identity with one’s own Self (visvdtmikaranani), is known as homa. After performing that, one should meditate on all the attending deities as arising from the mass of fire as its ignited sparks, and one should worship them in the above manner. Meditating on the trident from the root extending up to the end of twelve and resting at the top of the wheel of the goddess (devicakra), one who becomes free from sequence attains the state of wandering in the void of consciousness.
From the base to the end of twelve, passing like a staff, this consciousness wandering through the void is characterized by its identification with the void beyond the void. This is indeed void because of wandering through the void, abiding in the void, and swallowing the nectar of the void. Even then, external rituals should be performed for the removal of limitations. For the person who has not attained absorption of that nature, the external form of ritual is the main form (of ritual practice).
He attains absorption by practicing it. However, even for him, the inner form of ritual is essential for the removal of the state of the bonded soul (pasu). When the external form of ritual is not established in his essence, then because of the of his desire it becomes the giver of purity. When a person is desirous of receiving initiation, for the purpose of consecration one should select a spot of land, then worship GaneSa and other Gods, worship the small jar and the big jar, worship the altar, and then perform oblation into the fire.
Regarding indispensable observances (nitya), occasional observances (naimittika), the worship of the altar, and oblation into the fire should be performed. Then, the ritual of the consecration of the disciple is performed for the purpose of producing in him the capacity to receive the impression of purification. It is like making the teeth sour, that is, to prepare him to become inclined to the duty toward the Lord; and as regards the teacher, it is the acceptance of such a disciple.
As regards the materials existing in the place of ritual, these should be conceived as of becoming the right materials for worship by energizing them with the nourishing energy of the Lord, and then offering them. Then, preparing this place of worship, abundant with all these materials, the worshipper calls to mind the goddess malini or matrka, and while throwing a handful of flowers tothe deity,; he should think of them filled with the light-of rays of those syllables.
Then, energizing white mustard, paddy, washed rice, fried rice, and so on with the mantra and conceiving them as flames of fire, one should throw them, beginning from the northeast, in a given order. This is the procedure for the selection of sacred spots. Then, offering a seat ending in pure vidya, one should perform the worship of Ganesa. Next, he should worship the well-decorated jar, filled with the substance of delight (wine). Then, placing a betel nut (puga) inside it, he should call to mind the root mantra in the prescribed procedure as superintending over all, and then he should make the jar charged with the mantra by repeating it 108 times.
In the second jar, he should worship the mantra for the pacification of obstacles. After that, he should worship the guardians of the quarters with their weapons in their respective quarters. Then, he should hand over the jar charged with the mantra to a disciple who has been initiated previously, and the teacher himself should take up the jar (kumbha). Thus, going round from the east he should place the jar in the northeast corner, and the jar charged with the mantra should be placed on the scatterings (of the offerings) to the right of the kumbha.
Then, worship of both jars should be performed. After this, the worship of the Lord is performed at the altar. Then, conceiving the fire pit as the power of the Lord, and kindling a fire, unifying it with the fire of consciousness abiding in the core of the heart, while cognizing the mantra along with it, and conceiving the blazing fire as of the nature of Lord then placing malini and there, one should satisfy the mantra with clarified butter and sesame seeds; sprinkling water from the water jar consecrates the sesame seeds and the clarified butter, and consecration of the large ladle and the short ladle is the glance characterized by the nonduality of the Lord.
Performing oblation according to one’s capacity, he should place both ladles one above the other, mutually facing each other, representing above and below. The worshipper should stand, placing the toes of both his:feet parallel.and straight. Then, ho should conceive that the full moon has arisen from the void, abiding in the end of the twelve from which oozes out nectar, and that (this nectar) is falling on the ladle. He should go on reciting the mantra, ending with vaisad, and should remain standing until all the clarified butter has been consumed.
This final oblation satisfies all the host of mantras. Then, bringing caru (boiled rice to which clarified butter is added while cooking) that has been purified by the sprinkling of water and offering portions of it to the altar, the big jar, the small jar, and into the fire, the teacher should keep one portion in order to offer it to the disciple. Next, the offering of the tooth-stick will be described. It should be by the disciple. If it falls to the southeast, south, and southwest, or straight down, that is considered inauspicious.
In that case, oblation into the fire while uttering the mantra lp h a f will remove the fault. The teacher should then make the disciple stand before the sacred diagram (mandala) blindfolded, without agitation, in order for him to earn the right to have a glimpse of the mantra that he will receive in the future. Then, he should sit on his knees and throw a handful of flowers into the mandala. All at once, with the blindfold over his eyes being removed, he sees the mantra directly before him, because the means of knowledge, being graced by 165 the descent of allows him to perceive the mantra near and directly, and he becomes identical with it.
The nearness of the mantra is directly perceived by those whose sense organs have been favored by the grace of but those possessed by demons see it with dread. Then the teacher, worshipping on the right palm of his hand the host of brilliantly blazing deities with his left hand, should place it on the top of the head, heart, and navel of the disciple, burning all the bonds of impurities. Then to the left of the disciple, worshipping the rejuvenating deity having a mild nature, he should pay obeisance to him;.then, outside of the place of worship, he should present the offering of wine, meat, and water to the-ghosts and the deities governing all the directions.
Then he should purify himself by sipping water. Then, eating the boiled rice (caru) along with the disciple, the teacher should remain awake in the enlightened state while maintaining the unity of his own self with the self of the disciple. In the morning, if the disciple tells him about dreams that he had during his sleep at night, the teacher should not give him an interpretation of these dreams at that time, as he could become doubtful and afraid of them.
In order to relieve the disciple, the teacher should worship the deity with the mantra Then, worshipping the Lord in the former manner and placing the disciple before the Lord, the teacher enters the body of the disciple through the channel of the vital energy, and should touch the disciple’s six cardinal spots, i.e., the heart, the throat, the palate, the forehead, the aperture above the head, and the ‘end of Thus touching the six causal deities, he should conceive eight purificatory rites in each of the superintending deities, and making the vital energy of the disciple rest for the moment in each spot, he should repeat this procedure.
In this way, when forty-eight purificatory rites199 are performed on a person, attainment of a portion of Rudra occurs in him, with the result that he becomes samayin. Then he should worship the mantra with flowers, etc. Then, the teacher should narrate the conventional rules for him to follow.200 One should show devotion to the spiritual guide in every way. The same devotion should be shown to the holy texts and to the deity. One should be disinclined to contrary schools of thought.
One should see the son of the spiritual guide as one’s own. The person who is related to him in connection with study of the text and the person who has been previously initiated should be looked upon with regard. For the purpose of paying regards, one should not think of them as having been born of sexual union. It should be kept in mind that this does not come automatically. Barren women should not be looked down upon as the cause of hatred. The name of the deity, the name of the teacher, and the mantra should not be uttered except during performance of the rituals.
One should use of the bed, efc. which has been used by the teacher. sports, whatever they may be, should not be done before the teacher. One should not regard others as superior to one’s own teacher. On occasions such as ceremonial rites observed for a deceased person, only the. spiritual guide is to be worshipped. During occasional rites, one should not utter the word sakini, etc. One should perform worship on the days of festivals. One should not associate closely with Vaisnavas and others who hold a lower view of the truth.
One should not look at those belonging to this doctrine as being members of their former castes, but as being identical to When the members of the teacher’s family come to the house, one should perform sacrifices according to one’s ability. A person belonging to a lower order of Vaisnava, etc., should be avoided, even though he has been made a teacher, owning to the desire of knowing their doctrines. Even so, he should not be looked upon as being superior to one’s own teacher.
One should not associate with Kapalikas, etc., and compare one’s doctrines with theirs. One should worship in accordance with one’s own capacity. One should abandon all doubts. While sitting in the cakra, the divisions of younger and older, which occurred due to birth, should not be brought to mind. One should not regard temples and sacred places with greater esteem than the body. One should keep the ultimate truth of the mantra in mind continuously.
Thus, listening to these conventional rules, and approaching the teacher, prostrating before him, propitiating him with money, one’s wife, and even by one’s person as his fee, one should then satisfy those who have previously been initiated, as well as those who are poor and helpless. Then, one should worship the murticakra in the foregoing manner. In this way, the disciple becomes the follower of conventional rules which lead him to the ultimate.
One earns competency in the practice of mantra, daily rituals, in listening to a holy text, and in its study. In regard to occasional worship, only the teacher is to be prayed to. This concludes the instruction on the subject of conventional rules. After meditating on all the paths abiding in one’s own Self, one should conceive one’s self as being full. Therefore, with a look of grace, one should see the disciple’s self pervaded up to the end of the twelve.
This is an elaborate procedure, and it should be properly understood by studying the Tantraloka; however, it will also be explained here. Aftef completion of the procedure for attaining.the status of samayin, one should perform rituals oh the all the deities in the sacred diagram (mandala), consisting of the trident and the lotus. There, the external family (parivara)203 of the deities and the group of deities of the doors204 should be worshipped outside.
Then, to the east of the sacred diagram, beginning from the northeast to the southeastern part of the mandala, one should worship the teacher, the teacher’s teacher, the great-grand-teacher, the perfected teachers of the past, the host of yoginis, the Goddess of Speech (Vagisvarl), and the guardian of the field, in linear order.205 After receiving the proper permission from them, he should place the entire sixfold path there, beginning from the root of the trident to the end of white lotus, and should then worship them.
After this, in the middle trident, on the middle prong, he should worship the venerable goddess Srlparabhattarika together with Lord Bhairava. On the left prong venerable 6rimadapara, and on the right prong venerable isriparapara, together with Bhairava, should be worshipped. On the right trident, occupying the middle prong is goddess 3rlparapara, and on the left trident the goddess 3rlmadapara occupies the middle prong, and the other deities are to be placed accordingly.
Thus, as the supreme Goddess is predominant over all, everything attains fullness because of that superiority. Then, in the middle prong of the middle trident, the entire group of deities, ending with their weapons (astra), the guardians of the quarters, should be worshipped, conceiving them as being identical with the supreme Goddess. It is because of her superiority over all that it is conceived that everything has been worshipped. After this, in the small jar, in the big jar, in the sacred diagram, in the fire, and in one’s own self, these five substratums are to be unified with nonduality.
Then he should perform the specific worship with flowers, etc., which were nourished by the nectarine fluid of the supreme Lord’s essence of nonduality. Furthermore, one should fill the ritual ground with libations of water and materials for offering, free from any deceit regarding the spending of money. If the person lacks money, then the ritual calied mahamandalayaga should not be performed. He should offer living animals. In this way, the animals also become recipients of grace.
Then, addressing the Lord and conceiving one’s own Self as not different from all, and being perfectly full of the six paths, the teacher should bring the disciple in front of him. But in this initiation, which is performed indirectly in the absence of a disciple who is going to die, the teacher should conceive the disciple as being present in front of him, or place a substitute made of kusa grass or cow dung. The teacher, after sprinkling him with drops of water from the vessel and worshipping him with flowers, etc., should place all six paths into his body.
The teacher should contemplate in this way: The merit of one desirous of enjoyment should not be purified; however, for one desirous of liberation, both merit and demerit should be purified. For one who is to receive the nirbija form of initiation,207 the bonds of conventional duties should also be purified. This form of initiation is given to one who is about to die, or who is extremely dull. This is the command of the great Lord Such a person also attains perfection by his devotion to the. teacher, god, or fire. Here the distinction in attainment lies in the nature of one’s latent impressions (yasana), for mantras grant different results according to one’s latent desires.
Therefore, ascertaining the nature of the latent desires of the disciple, the teacher cognizes the principal mantra internally and meditates on his identity with nondual and by doing so he purifies all the paths abiding in the disciple’s body. In this way, his body, from the small toe to the ‘end of (dvadasanta), and his consciousness should be made one with the body and the consciousness of the disciple. Having accomplished this, he should rest in the immense lake of bliss, the essence of which is autonomy and Lordship, perfectly full, with the will, knowledge, and activity of the Lord of the host of deities, full of all paths, the entirety of the sphere of entities terminating in consciousness.
By means of this kind of initiation with the self of the disciple, the disciple becomes identical with the supreme Lord. Then if the disciple is desirous of enjoyment, he should be united with the desired principle, either collectively or individually. After this, the teacher should conceive that the disciple has offered his body, composed of the pure principle, and that he has emerged immediately from the nature of the Lord for the purpose of an experience of the result still remaining to be enjoyed.
Then the teacher, having placed all six paths in the disciple and purifying each of the six, one by one, should place the goddess Kalaratrl in the center of the delicate joints of the body (marma).209 Then he should gradually pierce the bonds of the delicate points by her,210 and should then lead the consciousness of the disciple and place it into the brahmarandra. Then, following the aforesaid method, he should offer the final oblation for the purpose of unification so that, after it is offered, and after the individual self exits the body, he may become identical with Lord However, for the one who is desirous of enjoyment, the second final oblation is offered for the purpose of associating him with the place of enjoyment.
At that moment211 his individual self remains dissolved there, and for him nothing remains to be done in this world. In addition to this, a teacher may recite the brahmavidya212 into the ear of the disciple. Brahmavidya, being of the nature of the reflective consciousness, causes an immediate self-reflection of enlightenment in the limited consciousness of the awakened, bound soul. The samayins and others are also entitled to recite it.213 If the nirbija type of initiation with conviction (sapratyaya)2H is given to-a dullard on whom the descent of grace has. occurred, then-the ‘hand of type of procedure should also be disclosed to him. This procedure is followed during offering of the hand of to him.
There is a fiery triangle, dreadful with flames, from which of fire with the syllabic form of ura” are emerging. It is being blown from outside by waves of wind. This diagram should be meditated upon using the palm of the teacher’s right hand. Throwing a seed there, one should conceive that it has the syllable “ra” above and below, by which a series of mantras are awakened, which burn its capacity of creativity.215 Thus, the seed of both become seedless by this type of initiation.
It becomes capable of destroying its latent seed power, as has been stated, and even immovable objects are capable of receiving an initiation. The disciple should be conceived as being steadily established in the world of air and carried by it, and should also be conceived as being light in weight. This type of initiation is twofold, i.e., for who is dead, and for one who is still alive (but not present). If a person who offered service to the teacher but died before initiation, or was sent into exile, or was killed by black magic (incantation),-etc., or by accident, he should be given initiation if he becomes intent on receiving- it at the time of death, or if a teacher finds out from others that the descent of grace has occurred in him.217 This is the command of the Lord.
During the performance of initiation for one who is dead, there is no need for consecration, etc. In the sacred diagram for the proximity of a particular mantra, detailed ritualistic activities are needed: exquisite materials, like flowers, and so on; a place as the sacred seat, and so on; the mandala, the sacred diagram, like a trident with a lotus, and so on; a figure (akrti) as the specific form to be meditated upon; the mantra itself as self-effulgent.
These [ritualistic activities and materials] are for the meditative yogins and jnanis who are immersed in meditation, who possess right knowledge, and who are devoted to the Divine. They are the causes for the.proximity of the mantra according to their order of priority and posteriority. What more can we say about those who have attained the perfect nature of the Lord? After worshipping the Lord, the teacher places a figure made of kusa grass, etc., and should look at it following the method received from his teacher.
That is: When the energy has risen from the mulddhdra cakra upward, a shaft (danda) from which innumerable system of channels (nadis) come and spread out, the yogin, by his power, should bring the shaft under control, which should be thought to have gone to the void of the nose, and then outside in order to cause it to pervade the entire world. Then, it should be to the extent that, from the abode of fire, of smoky flames may emerge and cover the entire path with its net.
This is the application of the great net218 to drag the desired soul near. By the application of this great net, the host of paths which are to be covered come under control and are placed before first and then are brought near later. If all are brought before, even then only the intended one is rescued or drawn before. This application, named net for rescuing and drawing of dead souls, I learned from Sri Sambhunatha. feicfT T T R g If this is so, does it not happen so externally? Is the answer then that without proper practice in dragging it cannot be fruitful?
No; when one becomes engaged in such activity, if the teacher is possessed by love and hatred, he could lose his absorption of lordship internally. Therefore, in that case, the teacher remains conditioned by the restrictive power of niyati, so practice is unavoidable. But here, in the teacher, on account of the presence of the absorption of [in] the Lord, which is the characteristic of grace, he becomes free. The Lord himself, by taking recourse to 178 the body of the teacher as his substratum, bestows grace on those who are to be blessed with grace.
It is true to say that grace has unthinkably glorious capacity. Thus the soul, which is drawn by the application of the net, enters the figure made of kusa grass or the fruit of a ti (Jasminum grandiflorum). However, it does not move because of the absence of the mind and the vital energy, or the totality of causes, but by the force of deep contemplation—it does indeed move. Though it is of such a nature, the purificatory rite of consecration, and so on, is to be performed, which terminates in the final oblation and unification with the desired end.
Then, by means of the final the figure made of kusa grass and other materials should be dissolved in the highest light of the Lord. Thus rescued, the soul, by the final oblation, attains liberation, whether it was in hell, the world of the spirit, or in the world of lower animals. But if the soul is living as a man, then he obtains at that moment knowledge, yoga, initiation, or discernment, because the body of the teacher is a competent authority regarding this.
This is the procedure for rescuing the dead. This is the method for a person who is alive but absent when the descent of grace occurs. Only the figure made of kufa grass and attraction are excluded. In this regard, the appearance of his thorough contemplation is sufficient for his purification. Initiation, again, is the bestower of both enjoyment and liberation, because latent traces of the impression of past deeds are and because it is impossible to root out all these desires.
In initiation, the consecration performed according to the procedure of the higher doctrine is stronger, but that of the other inferior doctrines requires further consecration for the purpose of purification. Even the person who is initiated in absentia experiences manifestation of knowledge, and so on. What a wonder that the teacher, by his steady absorption in the Great Lord, becomes the sharer of the freedom of will. Such a person should fast the day before initiation, and then the following day, after worshipping the Lord in a general way, he 180 t a n t r a s Ar a should be brought into the presence of the Lord, and his all past deeds should be recounted before him.
Then, on receiving his mantra from a teacher, the mantra he received from other teachers should be into the water. Next, he should be bathed, then sprinkled with water from a vessel, purified with food cooked in a sacred fire (caru), and [his mouth cleaned with a] tooth stick, and should enter the place of the ritual blindfolded. He should worship the great Lord with the general mantras.210 After this, one should purify his vrata/mantra in the fire transformed into using the general mantras.
Then, placing his name between the mantra (as prefix and suffix) saying, “I purify, his expiation,” and ending with he should offer oblation "one hundred times. Next with ‘v a u s a t he should offer the final oblation. After this, he should evoke the lord of vrata (Vratesvara) and offer purified butter into the fire. Then, by the order of in regard to the disciple: “You, Vratesvara, be impartial to him, and do not cause obstacles for him,” should make the deity aware of it.
Having prayed in this way, he should propitiate VrateSvara and then take leave of the fire. This is the method for the reclamation of the lihga. Then other purificatory rites should be performed as before. Now the disciple is ready to give diksa according to his will. This is because only the person who possesses knowledge, even though devoid of all the other characteristic qualities, has earned the authority to follow the course of a sadhaka, or to bestow grace on others, even though he might have received anointment.221 If the teacher not perfect in knowledge abstains from giving initiation, he does not incur sin.
However, the former one, who possesses knowledge, incurs sin because he is duty-bound, for he is considered to be the bestower of the status of the lord of vidya. Therefore, being of such nature, if he abstains from giving initiation, this is his sin. After anointment for the purpose of fulfillment of identity between the mantra and the deity, the new teacher should observe the regular rituals of mantra every day for a period of six through the repetition of mantra, oblation into the fire, and performance of specific worship.222 From then on, being one with the desired deity, he earns the right and authority of giving initiation, etc., to others.
However, he should not initiate an unworthy one, nor should he avoid one who is worthy.223 Even the initiated one should be tested by a teacher while bestowing knowledge. The person who receives knowledge deceitfully should be looked at with indifference after this is known to be so. In this anointment, worship of the deities should be performed in accordance with the financial capacity of the person concerned. The person who himself is well practiced in knowledge and bears the authority in himself, and is able to transmit that knowledge to others, possesses the nature of a sadhaka on the way to becoming a spiritual guide.
The same applies to those who had followed the order of the higher doctrines, but who have fallen from the right path and have not performed any rites of atonement. This is the command of the great Lord. All that was described as the procedure for the reclaiming of the dead should be performed on the corpse. The burning of the body is done as the final oblation. The teacher should perform the final rite for the dead person, for the confirmation of the faith (pratyaya) of the ignorant,225 according to his power of activity, knowledge, and yoga.
Then, in the body of the deceased, the teacher should place the mantras (nyasa) from the feet to the head, and, drawing the departed soul near by the application of the net, he should arrest it, penetrate it, stir it, and enliven it with the transmission of the vital energy to the heart, the throat, and on the forehead. In this way, the corpse begins to shake. Then, the rite of the unification with the great Lord being performed, the body should be burnt as the final oblation.
After this, the initiation called sraddhadiksd226 should be performed even for those who have been purified by means of the final rites of the dead, and also for those who have not been purified in this manner. For them, this final rite should be performed on the third or fourth day, every month, or every year. Then, completing the rite ending with oblation into the fire, one should take up a food offering in one of his hands and, conceiving his power as the virile energy of the Lord representing the enjoyable object, which has assumed the power abiding in the limited self and has made her identity with it, contemplating thus, the performer should offer it to the great Lord, the supreme agent of the enjoyable object.227 In this manner, when enjoyment ceases, one becomes indeed the master.
Although by means of initiations, such as the rite for the dead, the reclamation of the body, and initiation during the sraddha ceremony, one attains the fulfillment of one’s aim in regard to those who are desirous of enjoyment, an abundance of ritualistic activities are performed for the attainment of a plenitude of fruits. Therefore, all should be performed in regard to a person desirous of liberation for the attainment of oneness with the deity; this is performed daily throughout one’s life, like other daily practices.
But the knower of reality needs no procedure beginning with the final ritual for the dead (offering into the flame) and ending with sraddha, etc. The death of such a person is a ‘day of (parvadinam) for the disciples, for it fulfills the shortcomings of consciousness of those who follow the lineage. The descendent of the teacher has a single end which, in essence, is nothing but the supreme reality. This day of ceremony is like the day of receiving the seed of the lineage from the teacher while he was alive.
Everywhere in the ritualistic procedure of sraddha, etc., the murtiyaga is the most important one. This is supported by the doctrine called 3ri Siddhamata. The procedure of it will be described in the naimittika section. is by nature inclined to show grace. Being so inclined, the person on whom He shows grace unavoidably becomes identical with the Lord. It is merely his will by which the means are imagined to be so. Though knowing this, the wise person takes recourse to means having limitations, and then he remains free from doubts. gg gr gw M eti qfg, gT g M M, I gg fM, 4fgfgg5, asggg Mgcfgg, g gragMfg, gg g fF I gg fgcg, qg 4fgfgg5, I f M - ffci i 4fgfgg5 g ggan - - i gg gggmrgr, 3rggggrfg i 4fgfMg - gigcngr, sTRgciwt, cftfeoMggr, W Hidi, M g 4fgfM I g g qeng M M f t f e R T R g 3 i g g ganfgeRT g g gr fg f g gg M g M d, fg-gM jg i M g, g g5fM gengg - gM fm gig I Chapter Here, another chapter is introduced with the purpose of showing the lifelong course to be followed after initiation (sesavartana). That initiation, which is given to those of knowledge for the purpose of steady attainment of purification, is also given to those unworthy of knowledge, but to them it is given for the purpose of attainment of liberation.
This type of initiation is the sablja type.228 Thus, having given initiation, the teacher should instruct the disciple about the duty to be performed during the remaining period of his life. The duty for the rest of [the initiate’s] life is threefold: indispensable observances (nitya), occasional observances (naimittika), and those performed with a particular desire (kamya). The last one is only observed by those desiring enjoyments (sadhaka) and therefore will not be described here.
The nitya is the one which occurs regularly; the naimittika is the one by which one is able to attain oneness with the Lord. The auxiliaries to it are the prayers during the junctures (sandhya) of the day, which are to be performed on a daily basis, on the day of the festivals (parvadinam), and on the day of the offering of kusa grass (pavitrakam), etc. They should also be considered daily observances, for they are regulated by the time of their occurrences.
This is the view of some. However, there are occasional observances that are not regular in regard to the followers of the lineage of the teacher, as, for example, the time of the arrival of the spiritual teacher and his relatives, the day of a festival related to him the day on which he received knowledge, etc. This is also the view of some. In these instances regular worship, the prayers at the junctures of the day, worship of the spiritual teacher, worship during the day of a festival, and worship of the pavitfakam also need to be performed without fail.
The occasional observances (naimittikas) are the days on which the disciple obtained knowledge, the day when he received the holy text (idstra), the arrival of the teacher and his relatives in his house, his birthday, the day of his initiation and the day of his departure from this world, secular festivals, the exposition of the scripture (i.e., the commencement of it, the intermediate [phase], and the completion of it), the day on which he perceived the desired deity, the day of union with the spiritual partner (melaka), a command received in a dream, and release from the observance of convention (samaya).
All these are the conditions for performing special kinds of worship as occasional rites. Then the disciple who has been initiated previously should be given the principal mantra, which possesses a potency of its own, which is in essence the pulsating consciousness of the mouth but without being written down.229 Then the said disciple, for the purpose of being identified with God, should practice to attain oneness with God during the junctures of the day.
Then, by means of that, for the attainment of such a sort of impression, one should worship the great Lord every day on the altar or in the linga. Regarding it, in a beautiful altar, one should contemplate one’s own form as reflected in a mirror and it should be considered that one’s own Self has become identical with the host of deities to be worshipped there. He should perceive it to be the reflected image 188 of the deity himself. Realizing thus, he should worship it with an offering of beautiful flowers, sandal paste, wine, propitiatory offerings of water, burning incense, lighting a lamp, presenting various materials, praising with songs, a recital of musical instruments, and then should recite in order to obtain undeviating identity with the desired deity.
Just as [when one is] looking continuously at one’s own face in the mirror, determination of its real nature occurs without any delay. Regarding this, no particular order is needed except attainment of one’s identity with the mantra. The one who has attained absorption into the highest mantra and from whose nature the taints of the impressions, of bonded beings have ceased as the result of the penetration of the flow of devotion, for him the net of all the bonds has dissolved and whatever remains in the heart is the highest, agreeable to all.
This is the view of our teachers. The power of sight, composed of the highest nectar arising sportingly, basing itself on the light, extending as the supreme truth of entities, the knowers of the secret worship you with it. Then, showing mudras, repeating the mantra, and lastly, offering it,.follows one after the other. The withdrawal (visarjanam) is its identity with consciousness. The main food offering should be eaten by oneself or should be into the water.
The creatures born in water had formerly been given initiation by means of eating caru (sacred boiled rice). If the caru is eaten by a cat, a mouse, or a dog, then, doubt having arisen, it becomes the cause of hell. The knower of the truth, with a desire of showing grace to the world, should not behave contrary to the social order or remain secluded from it. Thus, here ends the worship of the altar. Next is the instruction regarding the linga.220 The linga should not be installed with the application of sacred mantras.
This is particularly true for the vyakta form of linga. One should worship lingas [that are] established, following the order of invocation and withdrawal, because this is the basis of all worship. In this regard, one should worship the body of the teacher, one’s own body, the body of the the text in which sacred mantras exist, the vessel used by the heroes (vlrapatra), a rosary, a weapon (praharana), a linga collected from Narmada river (banalinga), a linga made of pearl, made of gold, made of flowers, made of charming materials like sandal paste, etc., or a mirror as the linga.
It is by the force of the substratum (muladhara) that the excellence of the attainment of perfection in mantras occurs. Hence, prior and posterior to it is the main, as the mantras act in concert with the quality of the substratum. Therefore, in accordance with the difference of aim to be attained, that very end is considered to be the main. This is the view of our teachers. This occasion is called a day of festivities (parva) because on that day the completion of a procedure (vidhi) is celebrated.
The first and fifth days of every month are general occasions for festivities. The fourth, eighth, ninth, fourteenth, and fifteenth of both halves of the fortnight are general-general. Both these groups, because of their association with a particular constellation of stars and planets on different lunar days, which will be given later, become a general-special type of festival day (parvadinam). These are the days of special festivities: the first quarter of the ninth lunar night, or the dark fortnight of [the lunar month of] Margaslrsa (November-December); [in the month] of Pausa (December-January) (the festival occurs at) the dark ninth lunar midnight; the midnight of (January-February) (it is at) the lunar fifteenth; at midday [of the month] of (February-March) [it is at the] lunar twelfth; of Caitra (MarchApril), it is at the lunar thirteenth; in [the the month of] Vaisakha (April-May) it is the dark eighth of the lunar day; in Jyaistha (May-June) it is the dark ninth of the lunar day; [in the month] of Asadha (June-July) it is the first day; of Sravana (JulyAugust) it is the previous portion of the day on the dark eleventh; of Bhadra (August-September) it is the sixth lunar midday; of Afvina (September-October) the ninth lunar day; of Kartika (October-November) the first portion of the night of the ninth.
The star Citra is associated with the moon; the star Magha is associated with Jupiter; the star Tisya is associated with the moon; the star Purvaphalguni is associated with Mercury; the star Sravana, with Mercury; the star Satabhisa, with the moon; the star Mula, with the sun; the star Rohinl, with Venus; the star Vtfakha, with Jupiter; the star Sravana, with the moon. If counting the month Margasirsa onward, the number of them becomes eleven excluding Asvin then theparva is special-special.
If any special occasion arises on any other festival day, then it is called anuparva. If an asterism (a grouping of astronomical objects) of a star and planet occurs, there is no importance [concerning the specific] time of the day, for the tithi itself is the bestower of auspiciousness. The main feature of performing rituals during festival days is the continuity of the performance of the ritual called. The rituals performed on the festival days should be given dominance to The words murtiyaga and cakrayaga are its synonyms.232 In this ritual, the teacher, his relations along with their sons, a knower of the truth, a daughter, an outcast woman, a prostitute, a woman who is having her period (aruna), and a woman who knows the truth should primarily be worshipped in cakrayaga.
They should be worshipped individually and as a group. There, the teacher occupies the seat in the center, and circling him, either in a circle or in a row, beginning with the teacher and ending with the disciples, following the order of vira and Then, they should be worshipped individually with sandalwood paste, incense, flowers, etc. Then, the vessel should be contemplated as and, filling it with wine, it should be meditated upon as the nectar of 6akti.
Then, it should be worshipped as 193 its enjoying power, and by her [the agent of enjoyment], the host of deities should be propitiated. Then, meditating on it as a unity of the triad, composed of the object (nara), the instrument (iakti), and the supreme subject one should propitiate it in order to remove the layers of coverings One should propitiate externally and internally in order to attain both enjoyment and liberation. Then, the propitiation should be done in the reverse order.
Thus, the complete circular movement nourishes and accomplishes the fullness of cakra. The vessel, in the form of the universe, should be placed on the base and then, from it, first propitiating the host of the deities, one should propitiate oneself with it. In the.absence of the vessel should shape the palm of his right hand in the shape of vessel (bhadra), and placing the palm of the right hand over the left one in such a way that no gaps are present.
This is called vellitasukti. By the falling of the drops of wine, the and guhyaka become pleased, and by the flow of it Bhairava is pleased. No person should be given entry into the place of worship. If, by mistake, [some person] enters there, one should not become doubtful. If one does become doubtful, then he should perform the circular ritual twice. After this, fried and pungent food should be placed abundantly before or inside the sacred house, not known to common people, and everybody should be made to unite and be named with term (devata), excluding his personal name.
This is the description of Then finally they [the teacher, etc.] should be propitiated with offerings of food, betel, clothes, etc. Even a person who has never seen the mandala, by worshipping during the days of the festivals (parvadinam) with the ritual, obtains within a year the result of putraka initiation, without performing and other rituals. This is the procedure for the elderly, those inclined to enjoyment, and women. The teacher should give this kind of instruction only when the descent of grace occurs.
The Procedure Called Pavitraka,233 the Offering o f the Sacred Thread The ritual ‘offering of the sacred (pavitraka) is the fulfillment of the command of the Lord preceded by an injunction such as given in the Sriratnamala, the Trisiromata, and the Srisiddhamata. As it is said in the Sri Tantraloka: “Without the ‘offering of the sacred (pavitraka), everything is fruitless.” Therefore, from the beginning of the lunar fortnight of the month of Asadha until the end of kularpurnima, the full-moon night of mdgha, this offering of the pavitraka is to be performed.
In connection with it, on the fifteenth day of the dark night of Kartika, kulacakra and nityacakra are to be performed. This is the opinion of the knowers of the Nityd Tantra. However, according to the knowers of the Bhairava Kulormi Tantra, the pavitraka should be performed on the fifteenth night of mdgha, while according to the knowers of the Tantra Sadbhava, it should be performed on the last fifteenth night of the southern movement of the sun, that is, the winter solstice (daksinayana).
During that period, one should worship the Lord according to one’s financial capabilities, and performing oblations into the fire, and then propitiating him, he should offer the pavitraka. The garland for the pavitraka may be made either of gold, pearl, or silk thread, cotton thread, or kusa grass. It may contain knots representing the thirty-six principles (tattvas). One garland should be made containing the number of knots of pada, kalā, bhuvana, varna, and mantra which reaches to the end of the knee.
Another one should be made.to reach to the end of the;navel, another to reach the throat, and another should be on the head. Thus four pavitrakas should be offered to the deity and to the teacher, while meditating for the purpose of the fulfillment of the entire path. One should be given to the remaining members of the group also. After completing the offering of pavitraka, one should have a great festival. One should perform the pavitraka for either seven or three days at the end of the four-month period (between midJuly and mid-October), or once when there is a state of emergency (an unfortunate event).
If one is wealthy, he should perform the pavitraka every month; otherwise, during the period of four as described above, or once. If one is unable to perform the pavitraka, he should repeat his mantra as atonement. A person who is endowed with right knowledge and possesses riches, but refrains from the pavitraka, incurs a sin. Being polluted with greed, although learned, and abstaining from the pavitraka (he) disgraces knowledge. According to the following statement: One who corrupts the decrees of the Lord after obtaining right knowledge must perform atonement.
This is the description of the procedure of the pavitraka: WHcTrnicit Tlcfa fc d ) licit I On the day of receiving knowledge, and also at the end of festivals, the upsurge of consciousness becomes exceedingly great. Therefore, the nearness of the host of deities becomes particularly great. Hence, considering the occurrence of such upsurge of consciousness, one should perform a specific additional form of the anuydga, etc. The Procedure to Be Followed During the Exposition o f the Sacred Text234 One should worship the teacher, who is fully endowed with knowledge regarding all sacred texts, and who should be cordially invited to expound the sacred texts.235 The teacher should explain the text to his disciples, or to the disciples of others, according to their mental development and aptitude. The teacher should explain the text, even to a person who is established in the lower doctrines, out of compassion, while his heart is well-disposed with devotional feelings toward the descent of grace caused by the diversity of the will belonging to the supreme Lord.
However, the teacher should exclude the delicate points of secrets. As regards the exposition, it is prescribed that the recipient should be seated on a lower seat than the teacher, and the recipient should eagerly await receiving the knowledge, having also regulated his speech, mind, and limbs. Only then does the teaching become fruitful. At first the ground should be smeared with the sandalwood paste on which a square should be drawn or imagined.
That should be the base of above it, three lotuses-should be drawn. On the middle lotus, the goddess of speech (VagisI), and to the left and to the right Ganapati and the guru should be worshipped. On the base lotus, the deity supervising [prevailing over] the subject explained [in the sacred text] should be worshipped. Then, one should propitiate the sacred diagram, offering from a water vessel. This being completed, the teacher should expound the text containing sutras, sentences, and the section.
The exposition should be uniform throughout, without contradicting earlier [statements] by later statements. The teacher should present the view of the opponent first, and should make use of ‘principles of (tantra), (avrtti), ‘extended (prasamga), ‘figure of (samuccaya), and ‘admission of an (vikalpa), which are accepted as logical and proper for the presentation of the text. He should represent properly the viewpoint of the opponent first, and then by refuting it, he should arrive at the object aimed at by the ascertainment of the meaning of the exposition.
He should expound the whole of the section, but not more. Throughout the exposition, at the end of each subject, propitiation and worship of the deity should continue until the end of the exposition. Then they should worship the seat of learning, and performing the ritual for withdrawal, the place should be smeared and all the material used should be into deep water. However, a person who is not a knower of the truth, and whose attainment of mokṣa and bhoga are thoroughly dependent on the performance of ritual, transgresses the conventional rules (samaya) by not performing atonement, and [because of this] undergoes suffering for one hundred years and becomes an eater of corpses (pisaca).
Therefore, the procedure of the rite of atonement should be explained. In regard to such person, there is no atonement for killing a woman. Regarding other forms of sin, considering the seriousness of the sin, one should repeat, without interruption, goddess malini once or three hundred thousand times. This he should continue until he becomes free from doubt; that is, until the feeling of guilt is gone. Then, at the end, the special worship should be performed; and even on that occasion, cakrayaga should be performed.
Cakrayaga is essentially performed everywhere as the last ritual. This is the procedure for the release from convention (samaya). Ploy g5?i I II 77ze Procedure for the Worship o f the Spiritual Teacher (Guru)236 After all the pujas are completed, and upon the day following the completion of the cakrayaga, one should then perform gurupuja. Previously, the guru has been worshipped as ancillary to the rites, but now he should be worshipped as the main object of worship.
However, the worship of the teacher not being performed as the principal object of worship, one remains bound by the bond of operating the functional rite [one is bound by his own entitlement performing it]. Therefore, the gurupuja should be performed in every respect. One should first draw the sacred diagram named svastika, and should offer a golden seat there. After this, worshipping all the paths in it, the teacher should be seated upon it, and worshipping him, one should propitiate him with offering of water, food, and money.
Then, surrendering oneself to him, one offers praise for the remains of his food, and [after] consuming it, he then prostrates before the teacher in obeisance, and then should perform cakrapuja. This is the procedure related to the worship of a teacher: The person who performs the indispensable (nitya) and occasional observances (naimittika), etc., showing no misery, attains liberation only by the practice of rituals, without having knowledge of the truth, or taking recourse to yoga.
MggjgRgM, g; cifM gT - 3 n w g 1 Thus, all the rituals of the indispensable (nitya) and occasional observances (naimittika) have been described. Next, the evidence of this agama231 will be elaborated. This universe is composed solely of consciousness, which abides in a consciousness characterized by reflective awareness which has been ascertained to be its inner verbalization or articulation (sabdana).233 Sastra, the sacred text, is of the nature of reflective awareness manifesting itself in the form of all substances existing in this universe, along with the diversity of the relations of deeds and their results.
Therefore, the entire corpus of sacred texts is not different from the very nature of the Lord. In reality, it is the giver of one fruit, but because of the regulating power (niyati) of the Lord, people are attached to its various divisions for the fulfillment of more than one purpose. Some are inclined to the Vedas, having the characteristic cognition of duality born of mayd. Others who are also like them are attached to Sāṁkhya and Vaisnava doctrines with erroneous notions concerning liberation.
Still others are attached to 3aiva Siddhanta, etc., which is, in essence., the reflective consciousness of the nature of transcendent Others are attached to the Matamga agamas, etc., which is characterized by the reflective consciousness of immanent But some, the rarest of the rare, are deeply attached to the doctrines of the Trika school,239 characterized by the reflective consciousness of the nature of the great Lord, free from all limitations, whose highest essence is freedom and bliss, and who is composed of pure consciousness.
I?TR w n w ic r 11 4 f a J, r a [ 4 i R l c i m 1 1 Even in dualistic doctrines, it is accepted that all the agamas, being the creation of one Lord, are considered to be authoritative. Depending on the validity, in one place non-contradictory harmony regarding truth with harmony occurs, and as a result one is inclined to some activity; while thinking that it is not so, one becomes disinclined. Therefore, they are similar. Mutual opposition with a difference of subject matter is of no account.
Killing a brahmana and the prohibition of it are like the difference between purity and excellence of the soul. In the absence of samskara, one fails to earn the right to follow the code of conduct. Therefore, the argument is the same for both, like a difference of asramas. It is said that the excellence of any action is determined by the excellence of its fruit, like the Upanisadic portion of the Vedas.240 If we admit that all the sacred texts (sastras) were created by different authors, even then we may suppose that all the iastras were created by omniscient authors.
This is because the agamas are associated with the concepts explained by omniscient authors, as well as other relevant matters. If the eternality of agama be supposed, even then the logical arguments, i.e., anvaya and vyatireka, perception, etc., as well as their validity, are grounded in tradition (prasiddhi).241 A notion such as “I see real silver” depends on somebody else’s knowledge, as in this case on a goldsmith’s knowledge. Therefore, the tradition (prasiddhi) is agama.
To some, it gives a perceptible result, as, for example, one who is eats. A child becomes engaged with each individual object only because of being impelled by prasiddhi, and not by the logical connection of cause and effect,- and its negation. At that age, there is an absence of logic, etc. Furthermore, at that age, its presence is of little use. Inference of the logical connection of cause and effect, and its negation, taking recourse to prasiddhi, are required for the accomplishment of some action.
Some prasiddhis are the givers of unseen results, such as emancipation after death, dissolution in prakrti, and emancipation of the soul. Other prasiddhis bestow similarity with while others terminate in the oneness [with These seen and unseen results are again manifold. Therefore, in this world full of different traditions (prasiddhis), whatever state a person will have in the future, he selects that kind of prasiddhi and is forced to accept it as something desirable (or undesirable).
For this reason, what would be the purpose of verbal argument in regard to a person who is quite empty? From among those prasiddhis, one should be taken as valid, and the validity of that agama should be accepted. Therefore, a person should take recourse to whichever agama excellent results. What could be the purpose of further arguments? As the wise person considers the light of the consciousness shining as supreme reality, in the same way, he is aware of self-consciousness.
Therefore, one should take recourse to that holy text which is the essence of the intuitive light of reflective consciousness characterized by the all-inclusiveness of anuttara. This is meant for those who have attained the proper confidence and in whom the engrained desire for Kula yaga is going to develop. Therefore, in texts such as the Yogasamcara, etc., it has been stated: Bliss is Brahman which abides in the body. That bliss is established in a threefold way in the last syllable under pa-varga that is the labials.
The person who is not a brahmacarin and abstains from the procedure of following the three ma-karas (that is the ritual involving the three forbidden elements) is bereft of bliss. Bliss being bereft of wine, etc., and those who, forsaking it, engage themselves in worshipping in the cakra in both ways are cooked in a dreadful hell. Therefore, one should follow the prescribed procedure. The Kula form of ritual is to be performed in the following way.
The ritual is sixfold: external, in the in one’s own body, in the union of the two, in the vital air, and in consciousness. Among the six, each latter is more excellent than the former, but the performance of each former one is based on one’s sweet will. One who is desirous of attaining enjoyment should select the second, fourth, and fifth; but the sixth is the principal ritual for the one who is desirous of liberation. Even this kind of person should perform the rituals beginning from the second, as far as is possible, during the occasional observances, for in that way the precept is fulfilled.
Now, in regard to performance of the external ritual, there is the altar; the vessel full of wine, called the vessel of the vlra; the red cloth; and the lihga, which was described earlier. In this rithal, without taking recourse to [the ritual] bath, etc., oqe attains purity by taking repose in the perfect blissful state. Then, while meditating on the oneness of the vital energy, consciousness, and the body, and [with the awareness that this] consciousness is identical with great Lord, one should repeat the mantra twenty-seven times.
Then, one should place the mantra (nyasa) on the top of the head, the face, the heart, the secret part, and the murtis, first in the natural order, and then in reverse. In this way the fullness of identity with the great Lord in his apara, pardpard, and para forms is attained. The number of principles (tattvas) from mayd, purusa, guna, buddhi, to earth principle is twenty-seven. The principles kalā, etc., are included in it. The possess the nature of the higher-cum-lower aspects.
The five Brahmas (Brahma, Visnu, Rudra, Isvara, and Sadyajata, Bhavodbhavatva, and the others have twenty-seven aspects. This has been explained by the venerable, glorious LakuleSa as well as others. The great Lord possesses five iaktis, even in its highest aspect, and each of these possesses five aspects. Thus, the number of is twenty-five. When these are not shining distinctly as differentiated from each other, they are then said to be one; that is, a non-differentiated point (anudbhinnavibhaga).
With the pervasiveness of the twenty-seven, she should be meditated on as the flame of consciousness. It 207 sents the intellect and the vital energy, and it should be tied into the sacred hair on the head while uttering the mantra once. It should be thought of as being bound so securely with great Lord that nothing extraneous can approach it. Then, all the articles for the ritual, the place of worship, and the guardian deities of the quarters, which are in front of him, should all be conceived as being of his essence because they have been permeated by the whole group of instruments of knowledge dominated by that sort of intellect [related to the supreme Lord].
Then, the vessel for the offering should be filled with the pervasive thought of tying of the sacred hair on the head and should be worshipped. altars also are to be worshipped by a few drops of the liquid uniting the tip of the thumb and the fourth finger. One should worship the host of mantras located in the cakras of the body, and should offer oblations to them. The worshipper should perform this ritual in the vital energy. Then, on the altar one should draw a seat with the character of the trident ending in three representing Para, and All the principles from earth to the end of are included in the syllable “sa,” and the syllable “au” is to be conceived as the seat of three In the syllable “sa,” all the principles ending in and in “au,” the threefold are to be worshipped and [over there] the with the characteristic of reflective consciousness should be worshipped.
Thus, uttering the mantra (sauh) once, the placement of it as the base and the one to be placed over it should be done. Then, in the consciousness, which is indeed one should conceive this universe in it, which is also composed of consciousness. Thus, this universe is enclosed by means of consciousness, and by this universe consciousness comes into being, because this universe has appeared from consciousness and terminates in it. From the knowable objects, consciousness arises and gets its rest therein.
The reality of the nature of consciousness is arrived at only by means of mutual activity of enclosure (coitus). Therefore, it has been stated “enclosing all the syllables.” Then, one should offer sandal paste, incense, wine, flowers, and so on, as long as one does not become completely absorbed in the supreme. Then gaining repose in one’s own Self, one should then throw everything into the water. This is the procedure of the external form of ritual.
The Procedure in the (Ritual) The pair is mutually eager to have the nature of the other, likes to have the nature of the vira, and vira that of As both are of the nature of both, it is shining at the beginning and ending in sṛṣṭi (coitus), essential for awakening the nature of and in both, which is the function of both. By means of the restraining power of the Lord, the predominant nature is normally present in both. This explains the specific center, that is, the secret parts, which are also designated to be conceived as Then, it is worshipped by means of the pervasive thought of sikhabandha; that is, the tying of the tuft of the hair on the head.
Visarga is to be conceived in the seat ending with three in three corners, and in the center. This is the specific feature of the concept of pervasion. Therefore, without considering age, caste, and otherworldly spiritual relations, one attains supreme identity of nonduality born of both [male and female] (1). The are of three types: the created, the caused, and the born of the union of both. They are conceived otherwise by subsidiary divisions. They are mutually worshipped and propitiated because bliss is adjacent there (2).
The [principal] cakra should be properly worshipped..Other minor cakras should be worshipped after that. The external worship is to be performed by the offering of flowers, sandal paste, etc., and inwardly they are to be propitiated by means of offering food, wine, etc. (3). Thus, the upsurge of the mass of bliss becomes manifest by means of various activities and, as a result, all the minor cakras, being dissolved in the principal cakra, become identified with it (4).
All of the minor cakras attain the fullness of enjoyment by means of enjoying their respective spheres [of enjoyment], and as a result they relish their own nature. Thus, all the deities of minor cakras become centrally inclined to the principal cakra of consciousness (5). When the fullness of the rays, characterized by the host of the deities of the minor cakras, bring about vigor to both the and the possessor of they both become exceedingly inclined toward each other (6). [At the time of union] of the pair, while they enter the highest abode of bliss, the agitation born of its vibration agitates the minor cakras as well, and they should be conceived as identical with it because they are not distinct from it (7). Thus when, by means of the comparative development of balance, this pair loses all distinctions, which is difficult to express in words, then that consciousness is known as the compact unity of the emission of both (8).
That steady abode of anuttara, the beyond, is characteristic of both; that is, transcendent and immanent, which is otherwise designated as the lofty, all-inclusive universal bliss. This is neither the state of tranquility, or ever-restfulness, nor the state of rising, but is called the highest Kaula, the cause of the rest and the act of rising. The one who is desirous of the attainment of the non-limited nature of the Self should make with consciousness.
It is true that both, with the characteristics of resting and rising regarding the and the possessor of rise simultaneously (9—10). On account of the mutual absorption of both, the very nature of the Self, both are of the characteristics of resting and rising, because both have the characteristics of both. However, it is the who bears the rising of creation in her womb, but not the one who is the possessor of the (11). In this the Kula, which is embodied in the teacher, should be transmitted into the and through her, because of the close union which emanates by the mutual contact of both [should be collected] and distributed among the people (11a).
Therefore, in this twofold creation of rest and rising, those who concentrate on the former, the state of visarga and that it is the cause of both (that is, those who reflect that everything is the expansion of visarga), they become steadily rested in the perfect state free from all limitations ( lib —12a). That which rises from the mutual union of both should be collected externally from the principal mouth. Worship with it will satisfy the host of deities, and it will be the bestower of attainments and liberation (12b-13a). 21 2 TANTRASARA By the practice of visarga with the nature of rest, the restful [state of] is attained, and also the host of deities shines with the same nature. At that very state, the rising of the absolute void occurs, which is devoid of bliss It is free from modality, not only of the abode, but also of others (13b-14a).
By the delightful tasting of the external object, by which one’s own blissful nature is filled, and not only by this, but also by the inner organs which are taking delight from tasting the delightful object, the nature of one’s own and, by this process [of the tasting delight and experience of fullness one’s own self], the perfect state of the inner search of this experience adds to the.delightful nature of the minor cakras and, from there, to the main ones.(15b—36a).
This threefold visarga conforms to its meaning. It is full in every respect, from where everything is created, from where this manifold remains present, and where creation is dissolved. In this description of visarga above, which is threefold, mantravirya being continuously reflected upon in its threefold form, the true potency of mantra is then attained. Thus, in mantravirya, which is the inner core of consciousness, the mantra [abiding there] gives birth to various results (16b—17).
In the middle of the triangle, there exists an ever-blooming lotus veiling the mandala. In its center is a stalk having a lotus with sixteen petals, with a root inseparably attached to it. In the course of the friction of the two lotuses having a stalk attached to each, the host of kalās lying within the moon, perfectly full and charming, and those lying within the sun, and by the association with blood and semen related to the three-petalled lotus, the creation of the sprout representing fire occurs (18—20a).
Thus, taking recourse to the mudra representing the moon, the sun, and fire (known as mudra), one who has internalized the sequence of creation, etc., in his heart, regarding the sequence of creation, etc., quickly attains the fourth state (anakhya) (20b—21a). In consequence of the absorption in the khecarl mudra of both the and the possessor of or, in other words, when perfect equilibrium of both occurs, whatever experience comes about in the enjoyment of drink, sport, and fun merges in following the course of unmanifest (avyakta), dhvani, rava, sphota, sruti, nada, nadanta; remains as anahata without any break; and finally becomes the virile energy of the mantra 0mantravirya) (21b—23a). [The cakras are eight:] the outgoing and ingoing of the vital air at the time of their cessation; in the ear while hearing a sound; in the eye while perceiving an object; the coming in contact of both the sexual organs; during their union; at.the end of twelve; and in the yamala (23b—24a). From the middle of the breast to the end of the lips the unmanifest sound exists, abiding in the throat; one who listens to it inside both the cakras at the time of the cessation of agitation where all have their rest, that is, nadabhairava, the Absolute having eightfold forms, that is, ardhacandra, nada, representing jyoti, dhvani, samaratthis is stated to be the absolute extension of the mantra (24b—26).
Thus, calling up the above extension in the mind in every act, and in whatever it may be, one remains nonattached while living and becomes absolute Bhairava (27). The place where the void and the nonvoid dissolve is the middle path in the form of a shaft where the fire and air have dissolved in the equilibrium of the trident. This is to be meditated upon in such a way as fluid that has gone to rest in the fluid (28). Remaining steady in firm conviction without allowing any doubt to rise, one should continue contemplating, “I am not,” and should get oneself free from the bondage of acara, witnessing the host of divinities in the body, merging pleasure and worries in the mass of consciousness, and all the time viewing the recipient of them which abides in the centers of the ears, eyes, mouth, and nose and other centers.
In this way khecari is certainly attained (29—30). When getting one’s body placed in a distant and instantaneously following the contracting both the hands gets it to fall, while one remains looking below. This mudrd turns into vyomacarl (31). Here ends the description of the ritual named yamala. Thus, in the vital air with the characteristic of such an extension of immanence, one should associate it with consciousness, and then with the association of samvid, the offering of tarpana, food, sandal paste, incense, etc., one should be made steady.
This is the ritual regarding the vital air. The ritual in the form of samvid has been discussed earlier in regard to one who has attained steadiness in it. After performing one of the rituals among them, if the disciple becomes free from doubts and attains purity of the heart, then showing him the ritual without taking recourse to offering sesame and clarified butter into the fire, and so on, he should be given initiation only by mere glance while keeping in his heart the aforesaid permeating extension (vyapti).
From the initiation given in absence to the end of the occasional ritual, the above procedures are to be followed, but they are to be performed keeping this as the principal ritual. The seven forms of kulayaga are performed in the body of the spiritual teacher, but when this is performed once along with the aforesaid ritual, everything becomes perfect. Thus may the end be auspicious. This is a work of revered Abhinavaguptapada acarya. Like ignorance, knowledge is also of two types.
That knowledge called paurusa is free from thought constructs (vikalpa) and is of the nature of pure I-Consciousness. It shines in its fullness when complete identification with occurs. That ignorance, which is also called paurusa, is composed of vikalpas, which are contrary to the perfect light of consciousness on account of their being limited. This imperfect knowledge (apūrṇa is the root cause of existence. When that ignorance called paurusa disappears as a result of initiation, the impurity born of past deeds, which are the of the body, still persists.
For this reason, the knowledge of the Self (purusa) fails to shine forth. Defilement (mala) called is of the nature of the impressions of past deeds that will be experienced in this body. On the complete extinction of the body falls off, after which the paurusa type of knowledge becomes manifest. The order is as follows: initiation, destruction of the paurusa form of ignorance, competency to study texts, emergence of the bauddha form of knowledge, liberation while living, destruction of the fall of the body, and the emergence of the paurusa kind of knowledge and the attainment of one’s own nature. 2. Although apparently distinct from consciousness, thought con(vikalpas) are not different from it.
When, through right reasoning (sattarka) the purification of vikalpas takes place, then one arrives at the state where vikalpas merge back into their source, which is indeterminate (avikalpa) by nature. This process of purification of vikalpas is described in Chapter Four. 216 NOTES 3. The descent of sacred texts occurs through five currents, known as consciousness, bliss, will, knowledge, and action, representing five faces of These are the five of the Lord and are connected with the faces of and Aghora, respectively.
Among the holy texts some are predominantly dualistic, some are dual-cumnondual, and some are perfectly nondual. The number of dualistic is ten, while those which preach the doctrine of dualitycum-nonduality are eighteen in number, and those whose view is perfectly nondual are sixty-four in number. 4. The compound word svabhāvah (svasya denotes the fundamental reality of one’s own nature which is identical with consciousness. 5. The undivided, eternal, and ever-present light is also represented by the technical term spanda or a conscious throb that goes on vibrating, and illuminates everything else in this universe. 6. The word means ‘without any however, in this context should be understood to mean ‘that light is not of any specific form because it is of all 7.
This is the reference to the descending and ascending arcs of consciousness. The descending arc is the unfoldment of consciousness which the universe, and all limited beings, into existence. The ascending arc refers to the yogic process which a limited consciousness to its fullness; that is, a limited knowing subject is elevated to its original source. 8. The are a door which allows the practitioner to enter the inner sanctum of This entrance or absorption is technically called A bound being is limited and therefore devoid of freedom, thus a human being is incapable of conceiving its own real nature.
When this limitation disappears by the the state of identity with the Absolute that occurs is known as absorption This absorption is fourfold: born of Sambhu or born of and born of anu (āṇava). The fourth type of referred to in the text is the absorption brought about by The upayas are the to attain the supreme end of human life. Updya is the means and upāya is the which is the supreme Lord. Some of the means help to obtain that end (upeya) directly, while others lead to increasingly subtle states of being until the aspirant is able to intuitively realize that the supreme is not merely attained by entering some mental state through upāya.
All the means serve some merges into sakta, and sakta merges into sāmbhava. Upon attaining the idmbhava upāya, one merges into the non-sequential ‘intuitive (pratibhd) characterized by that self-effulgent light These means are relatively distinct because of gradations in the intensity of the ‘-descent of that is, the intensity of contact with the grace of the Lord. The degree of grace one receives varies with the preparedness of the person. When the grace is supremely intense, the person does not take recourse to any sort of spiritual practice or meditation.