1. Pratyabhijnahrdayatr_ByJaidevaSinghEnglish_Pratyabhijnahrdaya_28tr__20by_20Jaideva_20Singh_29_English_text

This

little

work

is

a

digest

of

the

Pratyabhijñā

system

of

Kashmir

Śaiva

philosophy,

prepared

by

Kṣemarāja,

the

illustrious

disciple

of

Abhinavagupta.

It

avoids

all

polemics

and

gives

in

a

very

succinct

form

(20

sūtras)

the

main

tenets

of

the

Pratyabhijñā

presented

by

Utpala.

Pratyabhijñā

means

recognition.

Jīva

is

Śiva;

by

identifying

himself

with

his

body,

Jīva

has

forgotten

his

real

nature.

This

teaching

is

meant

to

enable

Jīva

to

recognise

his

own

real

self

i.e.,

Śiva

and

to

suggest

to

him

the

spiritual

discipline

needed

to

attain

'at-one-ment'

with

ŚIVA.

Dr.

Jaideva

Singh

has

considerably

revised

and

enlarged

his

translation,

and

provided

a

scholarly

Introduction,

Notes,

Glossary

of

technical

terms

and

Indexes.

It

serves

as

the

best

introduction

to

Pratyabhijñā

philosophy.

ISBN:

81-208-0322-1

(Cloth)

ISBN:

81-208-0323-x

(Paper)

Rs.

215

Rs.

115

PRATYABHIJÑĀHRDAYAM

BY THE SAME AUTHOR

The Concept of Buddhist Nirvāṇa

An Introduction to Madhyamaka Philosophy

Śiva-Sūtras: The Yoga of Supreme Identity

Vijñāna-Bhairava: Divine Consciousness

Spanda-Kārikās: The Divine Creative Pulsation

Parātriśikā Vivarana by Abhinavagupta

Pratyabhijñāhrdayam

THE SECRET OF

SELF-RECOGNITION

SANSKRIT TEXT WITH

ENGLISH TRANSLATION, NOTES

AND INTRODUCTION

JAIDEVA SINGH

MOTILAL BANARSIDASS PUBLISHERS

PRIVATE LIMITED · DELHI

First Published: 1963, Second Edition: 1977

Third Revised Edition: 1980, Fourth Revised Edition: 1982

Reprint: 1987, 1991, 1998

© MOTILAL BANARSIDASS PUBLISHER PRIVATE LIMITED

All Rights Reserved

ISBN: 81-208-0322-1 (Cloth)

ISBN: 81-208-0323-x (Paper)

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AND PUBLISHED BY NARENDRA PRAKASH JAIN FOR

MOTILAL BANARSIDASS PUBLISHERS PRIVATE LIMITED,

BUNGALOW ROAD, DELHI 110 007

Dedicated With Profound

Respects to

SWĀMĪ LAKṢMAṆA JOO

To Whom Alone I Owe

Whatever Little I Know of

Pratyabhijñā Philosophy

PREFACE TO THE FOURTH EDITION

In this edition misprints occurring in the previous edition

have been corrected.

Alteration in the text of the translation has been made at a

few places for the sake of greater clarity.

The notes have been improved upon at a few places.

Varanasi

1982

JAIDEVA SINGH

PREFACE TO THE SECOND EDITION

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

In the Introduction, three new topics, viz., Svātantryavāda and Ābhāsavāda, Ṣaḍadhvā and Comparison and Contrast with Śaṁkara’s Advaitavāda have been added. Considerable new additions have been made in the Notes.

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

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

Varanasi

1977

Jaideva Singh

PREFACE TO THE THIRD EDITION

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

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

The whole book has been thoroughly revised.

Varanasi

1980

JAIDEVA SINGH

PREFACE TO THE FIRST EDITION

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

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

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

While the book was at the proof stage, I referred my difficulties in some of the Sūtras to MM. Dr. Gopinath Kaviraja

x

PREFACE TO THE FIRST EDITION

and profited greatly by his illuminating exposition. I have

used his suggestions with advantage in some of my notes. I am

deeply grateful to him for his kind help. Acharya Pandit

Rameshwar Jha was helpful in the clarification of some difficult

passages of the text. I, therefore, offer him my heart-felt

thanks.

Jaideva Singh

CONTENTS

Preface to the Fourth Edition

vii

Preface to the Second Edition

viii

Preface to the Third Edition

viii

Preface to the First Edition

ix

I. Introduction

1

II. Analysis of Contents

34

III. Sanskrit Text With English Translation

45

Notes

117

Glossary of Technical Terms

160

Sanskrit Index

173

English Index

182

INTRODUCTION

Preliminary

The Śaiva religion is perhaps the most ancient faith of the

world. Sir John Marshall says in his Mohenjodaro and the

Indus Civilization that excavations in Mohenjodaro and

Harappa reveal an important fact; viz., that Śivaism has

a history going back to the Chalcolithic Age or even

further still, and that it thus takes its place as the most

ancient living faith in the world. It had many off-shoots and

appeared in different forms in many parts of the world. In

India, there are three main forms of this religio-philosophy,

viz., the Vīra-Śaiva form in Deccan-Karnāṭaka, the Śaiva-

siddhānta in Tamila Nāḍu, and the Advaita Śaiva form in

Kashmir. There are some common features in all the three,

but there are important differences also. Here we are

concerned with the Advaita Śaiva Philosophy of Kashmir.

In India, there is no such thing as arm-chair philosophy.

Philosophy is not only a way of thought, but also a way of

life in this country. It is not born of idle curiosity, nor is it

a mere intellectual game. Every philosophy here is a religion,

and every religion has its philosophy. The philosopher here

was not a tall and spectacled professor dictating his notes to

the class or weaving cob-webs of theory in his study, but one

who was moved by a deep inner urge to know the secrets of

life, who lived laborious days of spiritual discipline and who

saw the light by the transformation of his life. Moved by pity

for his fellow-men, he tried to interpret the truth he had

experienced to the logical reason of man. Thus arose philoso-

phy in this country.

The Advaita Śaiva Philosophy of Kashmir was of this type.

For centuries, it was imparted as a secret doctrine to the

aspirant who had to live it and test it in the laboratory of the

Self. In course of time only the cult and the ritual remained;

the philosophical background was forgotten. Perhaps, a select

few still knew the philosophical doctrine by oral tradition,

but the first thinker known to history, who reduced the main principles to writing was, Vasugupta. He is said to have lived towards the end of the eighth or the beginning of the ninth century a.d. Since then, philosophical writing had been an active and continued process in Kashmir which went on for nearly four centuries. The literature on this system has accumulated to such an extent that it would require almost a life-time to study it. Some works of the system have still not been published.

Śaiva Literature

The literature of the Śaiva or Trika system may be broadly divided into three : (a) Āgama Śāstra, (b) Spanda Śāstra, (c) Pratyabhijñā Śāstra.

(a) Āgama Śāstra

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

Mālinīvijaya, Svacchanda, Vijñānabhairava, Mrgendra, Rudrayāmala, Śiva-Sūtras. On the Śiva-Sūtras there are the Vṛtti, the Vārttika of Bhāskara and Varadarāja and the Vimarśinī commentary by Kṣemarāja. There are commentaries on some of the tantras also.

(b) Spanda Śāstra

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

The Spanda Sūtras or the Spanda Kārikās. These elaborate the principles of the Śiva-Sūtras. On these, there are the following commentaries :

Vivṛti by Rāmakantḥha, Pradīpikā by Utpala Vaiṣṇava, Spandasandoha by Kṣemarāja, and Spandanirnaya by Kṣemarāja. Spandasandoha contains a commentary only on the first Kārikā.

(c) Pratyabhijñā Śāstra

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

Somānanda composed Śivadrṣṭi. Another important work is Īśvarapratyabhijñā by Utpala, pupil of Somānanda. There are the following commentaries on this :

Vṛtti by the author himself, Pratyabhijñāvimarśinī and Pratyabhijñā-vṛtti-vimarśinī by Abhinavagupta.

A digest of the Pratyabhijñā Śāstra, named Pratyabhijñā-hṛdayam was prepared by Kṣemarāja.

Abhinavagupta’s Tantrāloka in 12 Volumes and his Tantrālokasāra give an exhaustive treatment of all the important doctrines and disciplines of the system.1

Pratyabhijñāhṛdayam

As said above, this is a digest of the Pratyabhijñā system prepared by Kṣemaraja. He was the brilliant pupil of Abhinavagupta, a versatile genius who was a peerless master of tantra, yoga, philosophy, poetics, and dramaturgy. According to Dr. K.C. Pandey, Abhinavagupta flourished in the tenth century a.d. Since Kṣemarāja was his pupil, he must have also lived in the tenth century. He wrote the following works :

Pratyabhijñāhṛdayam, Śivasandoha-, Spandanirnaya, Svacchan-dodyota, Netrodyota, Vijñānadhairavodyota, Śivasūtra-vimar-śinī, Stavacintāmaṇiṭikā, Parāprāveśikā, Tattvasandoha.

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

इहं ये शुक्तिरूपमतयोपलब्धव्यतिरेकतया परमेश्वरसमावेशाभिलाषिणः कतिचित् तु भक्तिभाजः तेभ्यः शिवप्रत्यभिज्ञोपदेश-तत्त्वं मनाक् उन्मीलयते ।

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

4

Pratyabhijñāhrdayam

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

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

The word ‘pratyabhijñā’ means re-cognition. The individual Self or jīva is divine or Śiva, but he has forgotten his real nature, and is identified with his psycho-physical mechanism. The teaching is meant to enable him to recognise his real nature, to bring home to him the truth that his real Self is none other than Śiva, and to suggest to him the spiritual discipline by which he can attain ‘at-one-ment’ with Him.

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

1. Ultimate Reality 2. The Universe or the World Process. 3. Svātantryavāda and Ābhāsavāda 4. Ṣadadhvā 5. Comparison and Contrast with Śaṁkara’s Advaitavāda 6. The Individual Self 7. Bondage 8. Liberation.

2. Ultimate Reality

Reality in its ultimate aspect is Cit or Parāsaṁvit. Cit or Parāsaṁvit is untranslatable in any other language. Generally it is translated ‘consciousness’. I have myself done so for want

5

Introduction

of a better word. But it should be clearly understood that Cit is not exactly consciousness. The word Con-sciousness connotes subject-object relation, knower-known duality. But Cit is not relational. It is just the changeless principle of all changing experience. It is Parāsaṁvit. It has, so to speak, the immediacy of feeling where neither the ‘I’, nor the ‘This’ is distinguished. It is the ‘coalescence into undivided unity’ of ‘I’ and ‘This’. Perhaps, the word ‘sciousness’ may, to some extent, express the idea contained in Cit or Parāsaṁvit. To use the verb contained in consciousness, the Ultimate Reality or Supreme Self is the Self Scizing Itself. In the words of Pratyabhijñā Śāstra, it is, prakāśavimarśamaya. The Supreme Self is called Parama Śiva. This is not only prakāśa. The word ‘prakāśa’ again is untranslatable. Literally, it means light, illumination. Just as light makes every thing visible, even so that being, every thing else is. In the words of Kaṭhopaniṣad—‘Tameva bhāntam anubhāti sarvam, tasya bhāsā sarvamidam vibhāti’. ‘It shining, every thing happens to shine. By its light alone does all this appear.’ Śaṅkara Vedānta also calls Ultimate Reality ‘prakāśa’, but the sun is ‘prakāśa’; even a diamond is ‘prakāśa’. What is the difference between the two ? The Śaiva philosophy says, “Ultimate Reality is not simply prakāśa : it is also vimarśa”. What is this vimarśa? This word again is untranslatable. Perhaps the word ‘Sciring’ may help. Ultimate Reality is not only Sciousness (prakāśa), but a Sciousness that also scires itself (vimarśa). It is not simply prakāśa lying inert like a diamond, but surveys itself. This Sciring or Surveying of itself by Ultimate Reality is called Vimarśa. As Kṣemarāja has put it in his Parāprāveśikā (p.2) it is “akṛtrimāham iti visphurāṇam”; it is the non-relational, immediate awareness of I. What this ‘akṛtrima-aham’ is, we shall see later on. If Ultimate Reality were merely prakāśa and not also vimarśa, it would be powerless and inert. “Yadi nivimarśaḥ syāt aniśvaro jadaśca prasajyeta” (Parāprāveśikā, p. 2) It is pure I-consciousness or Vimarśa that is responsible for the manifestation, maintenance and reabsorption of the universe.

Cit scires itself as Cidrūpiṇī Śakti. This sciring itself as Cidrūpiṇī Śakti is Vimarśa. Therefore, vimarśa has been named

differently as parāśakti, parāvāk, Svātantrya, aiśvarya, kartṛtva,

sphurattā, Sāra, hṛdaya, Spanda. (See Parāprāveśika p. 2)

It will thus be seen that the Ultimate Reality is not only

Universal Consciousness but also Universal Psychic Energy or

Power. This All-inclusive Universal Consciousness is also call-

ed Anuttara i.e., the Reality than which there is nothing that

may be called higher—the Highest Reality, the Absolute. It is

both transcendental (viśvottīrṇa) and immanent (viśvamaya).

The Śaiva philosophy has been called Realistic Idealism by

some writers. I do not think this is a happy characterization

of the Śaiva philosophy. The approach of the Idealists of the

West is entirely different from that of the thinkers of the Śaiva

philosophy. To characterize it in terms of the Western Idealists

is only to create confusion. The word ‘idea’ has played havoc in

Western philosophy, and it would not be right to import that

havoc in Śaiva philosophy. Ultimate Reality is not a mere

‘idea’ whatever that may mean, but Self underlying all reality,

the Changeless Principle of all manifestation.

2. Manifestation—the Universe—or the World Process

Whether we call Ultimate Reality Sciousness or Conscious-

ness, it is not something blank. It has infinite powers, and

contains in a potential form all that is ever likely to be. It is

the Svabhāva or nature of Ultimate Reality to manifest. If

Ultimate Reality did not manifest, it would no longer be

consciousness or Self, but something like an object or not-Self.

As Abhinavagupta puts it :

“ग्रास्थास्यदेकऽपेण वपुषा लेइयमहेश्वरः ।

महेश्वरत्वं संवित्स्वं तदत्यक्षयघटादिवत् ॥”

—Tantr. III. 100

“If the Highest Reality did not manifest in infinite variety,

but remained cooped up within its solid singleness, it would

neither be the Highest Power nor Consciousness, but something

like a jar”.

We have seen that Ultimate Reality or Parama Śiva is

‘prakāśa-vimarśamaya’. In that state the ‘I’ and the ‘This’ are in

an undivided unity. The ‘I’ is the ‘prakāśa’ aspect, and the

‘This’ or Its consciousness of It as itself is the ‘vimarśa’ aspect.

This Vimarśa is Svātantrya, Absolute will or Śakti. This Śakti

has been called as ‘the Heart of the Supreme Lord’ in Parāprā-

veśikā by Kṣemarāja (hrdayam parameśituḥ). But Śakti is only

another aspect of the Supreme Self. In the Supreme

experience, the so-called ‘This’ is nothing but the Self. There

is one Self experiencing Itself. This Vimarśa or Śakti is not

contentless. It contains all that is to be.

यथा न्यग्रोधबीजस्थः शक्तितत्पी महान्‌ग्र मः ।

तथा हृदयबीजस्थं विश्वमेतच्चराचरम् ॥

—Parātriṁśikā 24

“As the great banyan tree lies only in the form of potency

in the seed, even so the entire universe with all the mobile

and immobile beings lies as a potency in the heart of the

Supreme”.

Another example that is usually given is that of the

peacock. Just as a peacock with all its variegated plumage

lies as a mere potency in the plasma of its egg, even so the

entire universe lies in the Śakti of the Supreme. The Śakti

of the Supreme is called Citi or parā-śakti or parā-vāk.

Parama Śiva has infinite Śakti, but the following five may

be considered to be the main ones :

1. Cit—the power of Self-revelation by which the Supreme

shines by Himself. In this aspect the Supreme is known as Śiva.

2. Ānanda—This is absolute bliss. This is also called

Svātantrya—absolute Will which is able to do anything with-

out any extraneous aid. (Svātantryam ānandaśaktiḥ : Tantra-

sāra—Āhn. 1). In this aspect, the Supreme is known as Śakti.

In a sense Cit and ānanda are the very svarūpa (nature) of the

Supreme. The rest may be called His Śaktis.

3. Icchā—the Will to do this or that, to create. In this

aspect, He is known as Sadāśiva or Sādākhya.

4. Jñāna—the power of knowing. In this aspect, He is

known as Īśvara.

5. Kriyā—the power of assuming any and every form

(Sarvākārayogitvam Kriyāśaktiḥ : Tantrasāra Āhn. 1). In this

aspect, He is known as Śuddha Vidyā.

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

1. The Tattvas of the Universal Experience : 1-5

We have seen that Parama Śiva has two aspects, viz., transcendental (viśvottīrṇa) and immanent or creative (viśva-maya). This creative aspect of Parama Śiva is called Śiva tattva.

(1) Śiva tattva* is the initial creative movement (prathama spanda) of Parama Śiva. As has been said in Sattrinśat-tattva-sandoha :

यदयमनुत्तरसृष्टिनिजेच्छाविलसन्मिरदं जगत्सृष्टुम् ।

पस्पन्दे स स्पन्दः प्रथमः शिवतत्त्वमुख्यते तज्ज्ञैः ॥

—verse 1

(2) Śakti tattva is the Energy of Śiva. Śakti in her jñāna aspect is the principle of negation (niṣedha-vyāpāra-rūpā). Śakti, at first, negates the ‘This’ or the objective side of experience in Śiva. The state in which objectivity is negated is called the very void. In Cit or Parā Samvit, the ‘I’ and the ‘This’ are in an indistinguishable unity. In Śiva tattva, the ‘This’ is withdrawn through the operation of Śakti tattva, so that the ‘I’ side of the experience alone remains. This state is called Anāśrita-Śiva by Kṣemarāja. As he puts it :

श्री परमशिवः … पूर्वं चिदैक्याश्यातिमयानाश्रितशिवपर्यायौष्ण्यात्मक-

शून्यात्मकतया प्रकाशाभेदेन प्रकाशमानतया स्कुरति ।

Śakti polarizes Consciousness into Aham and Idam (I and This)—subject and object.

Śakti, however, is nothing separate from Śiva, but is Śiva Himself in His creative aspect. She is His Aham-vimarśa (I-consciousness), His unmukhatā—intentness to create. As Maheśvarānanda puts it beautifully in his Mahārthamañjarī (p. 40, Trivandrum Edition) :

स एव विश्वमेषितुं ज्ञातुं कर्तुं चोन्मुखो भवन् ।

शक्तितसभावः कथितो हृदयत्रिकोणमध्यांशसल्लोलासः ॥

"He (i.e., Śiva) Himself full of joy enhanced by the honey of the three corners of his heart, viz., Icchā or Will, Jñāna or Knowledge, Kriyā or action, raising up His face to gaze at (His own splendour) is called Śakti".

Maheśvarānanda explains this further in the following words :

यदा स्वहृदयवर्तिनमुत्तमुरुपमर्यादतस्वं वडि:कर्तुं मुनमुखो भवति तदा शक्तिरिति व्यवस्थीयते. (p. 40)

"When He becomes intent to roll out the entire splendour of the Universe that is contained in His heart (in a germinal form), He is designated as Śakti." Śakti is, therefore, his intentness to create.

Śakti is the active or kinetic aspect of Consciousness.

An idea parallel to Vimarsa or unmukhatā is found in the Chāndogyopaniṣad 6. 2. 1-3:

सदेव सोम्य इदमग्र आसीदेकमेवाद्वितीयम्… तदैक्षत, बहु स्याम्, प्रजायेय इति ।

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

This Iksitṛtva or Iksitakarma is parallel to Vimarsa or unmukhatā but the implications of this Iksitakarma have not been developed by Śāṅkara Vedānta.

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

10

Pratyabhijñāhrdayam

11

Introduction

picture or a poem, even so the Supreme Artist pours out the delightful wonder of His splendour into manifestation or creation. Kṣemarāja gives expression to the same idea in his commentary on Utpaladeva's Stotravalī :

ग्रानन्दोद्चालितः स्फुरत्यात्मानमाहमनात् ।

"Śakti thrown up by delight lets Herself go forth into manifestation."

All manifestation is, therefore, only a process of experiencing out, creative ideation of Śiva.

In Śakti tattva, ānanda aspect of the Supreme is predominant.

Śiva and Śakti tattvas can never be disjoined; they remain for ever united whether in creation or dissolution—Śiva as the Experiencing Priniciple, experiencing Himself as pure-'I', and Śakti as profound bliss. Strictly speaking, Śiva-Śakti tattva is not an emanation or ābhāsa, but the Seed of all emanation.

3. Sadāśiva or Sādākhya Tattva

The will (Icchā) to affirm the 'This' side of the 'Universal Experience is known as Sadāśiva Tattva or Sādākhya Tattva. In Sadāśiva, Icchā or Will is predominant. The experience of this stage is I am. Since 'am' or 'being' is affirmed in this stage, it is called Sādākhya Tattva ('Sat' meaning 'being') but 'am' implies 'this' (I am, but 'am' what ?—I am 'this'). The experience of this stage is, therefore, 'I am this', but the 'this' is only a hazy experience (asphuṭa). The predominant side is still 'I'. The Ideal Universe is experienced as an indistinct something in the depth of consciousness. That is why this experience is called 'nimeṣa'.

निमेषोऽन्तः सदाशिवः

The 'This' (Idam) or the universe at this stage is like a hazy idea of the picture that an artist has at the initial stage of his creation. Rājānaka Ānanda in his Vivaraṇa on Ṣaṭtrimśat-tattvasandoha very rightly says :

तन्न ग्रोन्योलितमात्रचित्रकलपतया इदमंशांश ग्रासफुटल्लात् इच्छाप्राधान्यम् ।

(p. 3)

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

सदाशिवतत्त्वे नेजह्नता च्छादवितरपुटदलतामयं द्विचरम् ।

4. Īśvara or Aiśvarya Tattva

The next stage of the Divine experience is that where Idam —the 'This' side of the total experience becomes a little more defined (sphuṭa). This is known as Īśvara Tattva. It is unmeṣa or distinct blossoming of the Universe. At this stage, jñāna or knowledge is predominant. There is a clear idea of what is to be created. Rājānaka Ānanda says in his Vivaraṇa :

ग्रन्न वेद्यजाततस्य स्फुटावभासनात् ज्ञानशक्त्युद्रेकः ।

Just as an artist has at first a hazy idea of the picture he has to produce, but later a clearer image of the picture begins to emerge in his view, even so at the Sadāśiva stage, the Universe is just a hazy idea, but at the Īśvara stage, it becomes clearer. The experience of Sadāśiva is "I am this".

5. Sadvidyā or Sudhavidyā Tattva

In the Sadvidyā tattva, the 'I' and the 'This' side of Experience are equally balanced like the two pans of an evenly held balance (samahrtatulāputaryāyena). At this stage, Kriyā Śakti is predominant. The 'I' and 'This' are recognised in this

state with such equal clarity that while both 'I' and 'This'

are still identified, they can be clearly distinguished in

thought. The experience of this stage may be called diversity-

in-unity bhedābhedavimarśanātamaka ) i.e., while the 'This' is clearly

distinguished from 'I', it is still felt to be a part of the 'I' or

Self. Both 'I' and 'This' refer to the same thing (i.e., they

have samānādhikaraṇya).

In Śiva tattva, there is the I-experience (Aham vimarśa) ; in

Sadāśiva, there is I-This experience (Aham-idam vimarśa); in

Īśvara tattva, there is This-I experience (Idam-aham vimarśa). In

each of these experiences, the emphasis is on the first term.

In Suddhavidyā tattva, there is equal emphasis on both. (Aham

Aham—Idam Idam. I am I—This is This). Since this

experience is intermediate—between the para or the higher and

apara the lower—in which there is a sense of difference, it is

called parāpara daśā.

It is called Sadvidyā or Śuddhavidyā, because at this stage the

true relation of things is experienced.

Upto this stage, all experience is ideal i.e., in the form of

an idea. Hence it is called the perfect or 'pure order'

(Śuddādhvan) i.e., a manifestation in which the svarūpa or real

nature of the Divine is not yet veiled.

II The Tattvas of the Limited Individual Experience

6-11. Māyā and the five Kañcukas

At this stage, Māyā tattva begins its play. From this stage

onward there is Aśuddādhvan or the order in which the real

nature of the Divine is concealed. All this happens because

of Māyā, and her kañcukas. Māyā is derived from the root

'mā', to measure out. That which makes experience measur-

able i.e., limited and severs 'This' from 'I' and 'I' from 'This'

and excludes things from one another is Māyā. Upto Sad-

vidyā, the experience was Universal; the 'This' meant 'all-this'

—the total universe. Under the operation of Māyā, 'this'

means merely 'this' different from every thing else. From now

on starts Saṅkoca or limitation. Māyā draws a veil (āvaraṇa)

on the Self owing to which he forgets his real nature, and thus

Māyā generates a sense of difference.*

The products of Māyā are the five kañcukas or coverings. We

may notice them briefly :

(i) Kalā. This reduces the. sarvakartṛtva (universal author-)

ship) of the Universal Consciousness and brings about limita-

tion in respect of authorship or efficacy.

(ii) Vidyā. This reduces the omniscience (sarvajñatva) of

the Universal Consciousness and brings about limitation in

respect of knowledge.

(iii) Rāga. This reduces the all-satisfaction (puṇatva) of

the Universal and brings about desire for this or that.

(iv) Kāala. This reduces the eternify (nityatva) of the

Universal and brings about limitation in respect of time i.e.,

division of past, present, and future.

(v) Niyati. This reduces the freedom and pervasiveness

(: svatantratā and vyāpakatva ) of the Universal, and brings

about limitation in respect of cause and space.

III The Tattvas of the Limited Individual

Subject-Object

12. Puruṣa

Śiva thus subjecting Himself to Māyā and putting on the

five kañcukas or cloaks which limit His universal knowledge

and power becomes Puruṣa or the individual subject. Puruṣa

does not merely mean the human person, but every sentient

being that is thus limited.

Puruṣa is also known as Aṇu which literally means a point.

Point does not mean a spatial point here, for Aṇu being

divine in essence cannot be spatial. Puruṣa is called Aṇu

because of the limitation of the divine perfection :

पूर्णत्वाभावेन परिमितत्वादणुत्वम् ।

13. Prakṛti

While Puruṣa is the subjective manifestation of the 'I am

this' experience of Sadvidyā, Prakṛti is the objective

• 'मायाविमर्शैदबुद्धीनिजांशजातेत्य नि खिलजीवेभ्यः ।

—Saṁkṣiptaśāstraṭīkā v.5

14

Pratyabhijñāhrdayam

manifestation. According to Trika, Prakṛti is the objective effect

of Kalā—

वेद्यमात्रं स्पृष्टं भित्रं प्रधानं सूयते कला 1—Tantrāl. Āhn. 9

Prakṛti is the barest objectivity in contrast with Puruṣa

who is Vedaka or Subject. Prakṛti exists in a state of equili-

brium of her guṇas.

There is a difference between the Sāṅkhya conception of

Prakṛti and that of Trika. Sāṅkhya believes that Prakṛti is

one and universal for all the Puruṣas. Trika believes that each

Puruṣa has a different Prakṛti. Prakṛti is the root or matrix of

objectivity.

Prakṛti has three guṇas—threads or constituents. viz., Sattva,

Rajas and Tamas (producing respectively sukha, duḥkha, and

moha). Prakṛti is the Śāntā Śakti of Śiva and the guṇas Sattva,

Rajas, and Tamas are the gross forms of His Śaktis of Jñāna,

Icchā, and Kriyā respectively.

Puruṣa is the Experient (bhoktā) and Prakṛti is the

experienced (bhogyā) .

iv. The Tattvas of Mental Operation

14-16—Buddhi, Ahaṅkāra, and Manas

Prakṛti differentiates into antaḥkaraṇa (the psychic appara-

tus), indriyas (senses) and bhūtas (matter).

We shall first take up antaḥkaraṇa. It means literally the inner

instrument i.e., the psychic apparatus of the individual. It

consists of the tattvas by means of which there is mental opera-

tion, viz., Buddhi, Ahaṅkāra, and Manas.

1. Buddhi is the first tattva of Prakṛti. It is the ascertaining

intelligence (vyavasāyātmikā). The objects that are reflected

in Buddhi are of two kinds : (a) external e.g., a jar, (b)

reflection of which is received through the eye etc., (b)

internal—the images built out of the saṁskāras (the impressions

left behind on the mind).

2. Ahaṅkāra. This is the product of Buddhi. It is the

I-consciousness and the power of self-appropriation.

3. Manas. It is the product of Ahaṅkāra. It cooperates

with the senses in building up perceptions, and it builds up

images and concepts.

15

Introduction

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

1. The five powers of sense-perception—Jñānendriyas or

Buddhindriyas-they are the products of Ahaṅkāra. The five

powers are those of

(i) smelling (ghrāṇendriya)

(ii) tasting (rasanendriya)

(iii) seeing (cakṣurindriya)

(iv) feeling by touch (sparśanendriya)

(v) hearing (śravaṇendriya)

2. The five karmendriyas or powers of action. These are

also products of Ahaṅkāra. These are the powers of :

(i) speaking (vāgindriya)

(ii) handling (hastendriya)

(iii) locomotion (pādrendriya)

(iv) excreting (pāyūindriya)

(v) sexual action and restfulness (upasthendriya).

The indriyas are not sense-organs but powers which operate

through the sense-organs. In common parlance, they are used

for sense-organs also.

3. The five tanmātras or primary elements of perception.

These are also products of Ahaṅkāra. Literally tanmātra means

'that only'. These are the general elements of the particulars

of sense-perception. They are :

(i) Sound-as-such (Śabda-tanmātra)

(ii) Touch-as-such (Sparśa-tanmātra)

(iii) Colour-as-such (Rūpa-tanmātra)

(iv) Flavour-as-such (Rasa-tanmātra)

(v) Odour-as-such (Gandha-tanmātra)

viii. The Tattvas of Materiality

32-36. The Five Bhūtas

The five gross elements or the pañca-Mahābhūtas are the

products of the five tanmātras.

(i) Ākāśa is produced from Śabda-tanmātra.

(ii) Vāyu is ,, Sparśa-tanmātra.

(iii) Teja (Agni) ,, Rūpa-tanmātra.

(iv) Āpas is produced from Rasa-tanmātra

(v) Pṛthivī „ „ Gandha-tanmātra.

3. Svātantryavāda and Ābhāsavāda

Svātantryavāda

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

चितिः प्रत्यवमर्शात्मा परावाक्स्वरसोदिता ।

स्वातन्त्र्यमेतत्नयस्यमं तदैश्वर्यं परमात्मनः ॥

—Īśvara. Pr. I, p. 203-4

"The Divine Power is known as Citi. Its essence is Self-Consciousness. It is also known as Parā Vāk. It is in itself ever present, eternal. It is svātantrya. It is the main Power of the Supreme Self."

Parā Vāk, Vimarsa, Aiśvarya etc. are only the synonyms of Svātantrya.

सा स्कुरत्ता महासत्ता देशकालाविशोणिपी ।

सैषा सारतया प्रोक्ता हृदयं परमेष्ठिनः ॥

—Īśvara. Pr. I p. 207-8

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

Introduction

Svātantrya or Māheśvarya means Absolute Sovereignty or Freedom of Will. It connotes unimpeded activity of the Divine Will and is an expression of Self-Consciousness.

"स्वातन्त्र्य च नाम यतेष्टं तत्स्वेच्छाप्रसरस्य प्रभविः ।"

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

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

"तस्मादनपह्नवनीयः प्रकाशविमर्शात्मा सवित्स्वभावः परमशिवो भगवान्

स्वातन्त्र्यादेव सृष्ट्यादिकारान्तप्रपातरुपतया नीलसुखादिप्रमेयैरुपतया च ग्रान्ति-

रिक्तयापि अतिरिक्तया इव स्वरूपानुकारिणया सच्चिदूपानन्तरीयकस्वा

तन्मयाह्मना प्रकाशते इति श्रयं स्वातन्त्र्यवादः प्रोन्नीलितः।"

—Īś. Pr. V.V. Pt. I, p. 9.

"Therefore the Lord, Parama Śiva (the Absolute Reality) whose own being is Consciousness of the nature of Prakāśa and Vimarśa, who as the undeniable, ever-present Reality appears as subject from Rudra down to immovable entities, as objects like blue, pleasure etc. which appear as if separate, though in essence they are not separate, through the glorious might of Svātantrya (Free Will) which is inseparable from Sarvit (universal Consciousness) and which does not conceal in any way the real nature of the Supreme. This is the exposition of Svātantrya-vāda (the doctrine of Svātantrya)."

Ābhāsavāda

From the point of view of the creativity of Ultimate Reality, this philosophy is known as svātantryavāda; from the point of view of its manifestation, it is known as ābhāsavāda.

In the ultimate Reality, the entire manifested variety is in perfect unity, an undifferentiated mass just as the variegated plumage of the peacock with its beautiful, rich colour lies in a state of undifferentiated mass in the plasma of its egg. This is called in this system the analogy of the plasma of the peacock's egg (mayūrāṇḍarasanyāya).

18

Pratyabhijñāhrdayam

The underlying principle of all manifestation is Cit or pure Universal Consciousness. The world of ever-changing appearances is only an expression of Cit or Samvid. All that appears in any form whether as an object or subject or knowledge or means of knowledge or senses, all that exists in any way is only an ābhāsa—a manifestation of the Universal Consciousness. The word ābhāsa = ā i.e. iṣat (saṅkocena) ; bhāsaḥ = bhāsanam or prakāśanā. So ābhāsa is manifestation or appearance in a limited way. Every kind of manifestation has some sort of limitation. Every thing in existence is a configuration of ābhāsas.

दर्पणे विश्वे यदद् नगग्रामादिविचित्ररचनाविभागि ।

भातिविभागेऽपि च परस्परं वर्पणादपि च ।

विमलतमपरमरुचिरवबोधात् तदृत्तं विभागशून्यमपि ।

ज्ञानयोनिं च तत्सौपि च विभक्तमभाति जगदेतद् ॥

—Paramārthasāra, 12-13

“Just as in a clear mirror, varied images of city, village etc. appear as different from one another and from the mirror though they are non-different from the mirror, even so the world, though non-different from the purest consciousness of Parama Śiva, appears as different both in respect of its varied objects and that Universal Consciousness.”

Ābhāsas are explained on the analogy of reflection in a mirror. Just as reflection in a mirror is not in any way different from the mirror, but appears as something different, even so ābhāsas are not different from Śiva and yet appear as different. Just as in a mirror, a village, a tree, river etc. appear as different from the mirror, but are, truly speaking, nothing different from it, even so the world reflected in the Universal Consciousness is nothing different from it.

Two exceptions have, however, to be noted in the analogy of the mirror. Firstly, in the case of the mirror, there is an external object that is reflected : in the case of Maheśvara or Universal Consciousness, it is its own ideation that is reflected. In the case of the mirror, there is an external light owing to which reflection is possible; in the case of the

19

Introduction

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

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

ग्रन्थविभाति सकलं जगदात्मनीह

यदद् विचित्ररचना मकरालयादौ ।

बोधः पुनर्निजविमर्शोनसारयुक्त्या

विश्वं परामृशति नो मकरुस्तथा ॥

—quoted by Yogarāja in Paramārthasāra, p. 39

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

All ābhāsas rise like waves in the sea of the Universal Consciousness. Just as there is neither loss nor gain to the sea with the rise and disappearance of the waves, even so there is neither loss nor gain to the Universal Consciousness because of the appearance and disappearance of the ābhāsas. Ābhāsas appear and disappear but the underlying Consciousness is unchanging.

The ābhāsas are nothing but external projection of the ideation of the Divine.

चिदात्मैव हि देवोऽस्ति स्फीतमिच्छावशादबहिः ।

योगीव निःपादानमर्थंजातं प्रकाशयेत् ॥

—Íś.Pr. I. 5. 7

“The Divine Being whose essence is Cit (Universal Consciousness) makes the collection of objects that are internally contained appear outside by His Will without any external material even as a Yogī (makes his mental objects appear outside by his mere will).”

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

contained within. The Divine does not require any external

material for this. This is accomplished by His mere Will

power.

Things which are identical with the Divine Being's know-

ledge or jñāna appear by His Will as jñeya or objects, things

which are identical with His Self or ‘I’ appear as ‘this’ or the

universe. To the empirical subjects, they appear as something

external.

It is the Universal Consciousness itself that appears in the

form of subjects and objects. Therefore, this appearance can-

not be called false. This appearance makes no difference to

the Fullness or Perfection of the Universal Consciousness.

Svātantryavāda of this philosophy stands in contradistinction

to vivartavāda and ābhāsavāda to pariṇāmavāda.

4. Ṣaḍadhvā

From another point of view, viz., of parāśakti, manifestation

or creative descent is described in the following way :

There is an unbounded potency or basic continuum of power

which is known as nāda. This condenses itself into dynamic

point or centre, called bindu. The condensation is not a process

in time or space. This is the source of all manifestation. In

the highest stage of manifestation, vācaka and vācya (the indi-

cator and the indicated, the word and object) are one. Then

there are six adhvās, paths or steps of creative descent. These

are known as Ṣaḍadhvā. First of all, there is the polarity of

varṇa and kalā. Primarily, Kalā is that aspect of Reality by

which it manifests itself as power for evolving universes. The

transcendental aspect of Reality or Parama Śiva is known as

niṣkala,1 for it transcends Kalā or creativity. The immanent

aspect of Śiva is sakala for it is concerned with creativity.

But in the present context, coming after nāda-bindu, kalā

means a phase, an aspect of creativity. It is here that things

begin to differentiate from an integrated whole. Vācaka and

Vācya (index and object) which were one at the parāvāk stage

begin to differentiate. The first adhva or step of this differen-

tiation is the polarity of varṇa and kalā. As Svāmī Pratyagāt-

mānanda Sarasvatī puts it, varṇa in this context does not mean

letter or colour or class, but a ‘function-form’ of the object

projected from bindu. Varṇa, therefore, connotes ‘the character-

istic measure-index of the function form associated with the

object’. Varṇa is the ‘function-form’, Kalā is ‘predicable’.

The next adhva in the subtle plane is that of mantra and

tattva. Mantra is the ‘appropriate function-form’ or ‘basic

formula’ of the next creative descent viz., tattva. Tattva is the

inherent principle or the source and origin of subtle structural

forms.

The third and final polarity is that of pada and bhuvana.

Bhuvana is the universe as it appears to apprehending centres

like ourselves. Pada is the actual formulation of that universe

by mind reaction and speech.

The Ṣaḍadhvā may be briefly indicated in the following

table :-

Vācaka or Śabda Vācya or artha

Varṇa Kalā

Mantra Tattva

Pada Bhuvana

The trika or triad on the vācaka side is known as kālādhvā; the

trika or triad on the vācya side is known as deśādhvā.

Varṇādhvā is of the nature of pramā. It is the resting place of

prameya (object), pramāṇa (means of knowledge) and pramātā

(experient). Varṇa is of two kinds ; non-māyīya and māyīya. The

māyīya varṇas arise out of the non-māyīya. The non-māyīya varṇas are

pure, natural, without limitation and innumerable. The Vācaka

Sakti (indicative power) of non-māyīya varṇas is inherent in the

māyīya varṇas even as power of heating is inherent in fire.

The kalās are five in number, viz., (1) Nivrtti kalā, (2)

Pratiṣṭhā kalā, (3) Vidyā kalā, (4) Śāntā or Śānti kalā, and

(5) Śāntyati tā kalā.

As for the tattvas and bhuvanas contained in each kalā, see the

diagram under Note no. 174 and the details given below the

diagram. According to Abhinavagupta, there are 118 bhuvanas.

According to some others, there are 224 bhuvanas.

5. Comparison and Contrast with Śaṅkara's Advaitavāda

Śaṅkara's philosophy is known as Śānta brahmavāda or Kevalā-

dvaitavāda or sometimes, as Māyā-Vedānta-vāda. The Śaiva

philosophy of Kashmir is known as Iśvarādvayavāda or Pratyabhijñā or Trikā philosophy. Since Śaṁkara believes that brahman has no activity, his philosophy is mostly characterized as Śāntabrahmavāda or the philosophy of inactive brahman by the Śaiva philosophers.

The first salient difference between Śāntabrahmavāda and Iśvarādvayavāda is that according to the former the characteristic of cit or brahman is only prakāśa or jñāna, whereas according to the latter it is both prakāśa and vimarsa. In other words, according to Śaṁkara, the characteristic of brahman is only jñāna (knowledge) ; according to Iśvarādvayavāda, it is both jñātṛtva or jñāna (knowledge) and kartṛtva (activity). Śaṁkara thinks that kriyā or activity belongs only to jīva or the empirical subject and not to brahman. He takes kriyā in a very narrow sense. Śaiva philosophy takes kartṛtva or activity in a wide sense. According to it even jñāna is an activity of the Divine. Without activity, Cit or the Divine being would be inert and incapable of bringing about anything. Since Parama Śiva is svatantrā (i.e., has sovereign Free Will), therefore is he a kartā (doer). As Pāṇini puts it स्वतन्त्र: कर्ता "only a free-willed being is a doer". Svātantrya (Free Will) and kartṛtva (the power to act) are practically the same thing.

In Śāntabrahmavāda, brahman is associated with avidyā, it becomes Iśvara and is endowed with the power to act. The real activity belongs to avidyā. The activity of Iśvara ceases when he is dissociated from avidyā. Śaṁkara says categorically :

"तदेवमविद्यातमकूपाधिपरिच्छेदापेक्षमेवेश्वरस्यैश्वर्यत् सर्वज्ञत्वं सर्वशक्तित्वं च, न परमार्थतो विद्ययापास्तसर्वोपाधिस्वरूपे प्रातमनीशित्रीशितव्यसङ्ङतावादि व्यवहार उपपद्यते" (Br. Sū. 2. 1.14)

On the other hand, jñātṛtva and kartṛtva (knowledge and activity) are according to Iśvarādvayavāda, the very nature of the Supreme. Never can the Supreme be thought of without His activity. In this philosophy, activity is not an adjunct of Iśvara as in Śaṁkara, but His very specific nature. In general terms, His activity may be summed up in the five-fold act of emanation or projection (sṛṣṭi), maintenance (sthiti) with-drawal (saṁhāra), concealment of the real nature (vilaya), and grace (anugraha). He performs these five acts even when he assumes the form of an empirical ego (jīva). According to Iśvarādvayavāda, Śiva is pañcakṛtyakārī (always performing five-fold act). According to Śaṁkara, brahman is niṣkriya (without any activity). Maheśvarānanda says that inactive brahman is as good as unreal.

"तयाहि परमेश्वरस्य हृदयमेवासाधारणस्वभावो यत् सर्वदा सृष्ट्यादि-पञ्चकृत्यकारित्वम् । एतदज्ञानकाराद्धि मायावेदान्तादिनिर्णीतस्तस्यात्मनः स्व-स्वरूपणमोदमानधलक्षणमसङ्कल्पत्वाप्रतिपत्तुम्" (Mahārthamañjarī, p.52)

Iśvarādvayavāda also accepts avidyā or māyā, but, according to it, avidyā or māyā is not something which happens to affect Iśvara; it is rather Iśvara's own voluntarily self-imposed limitation of Himself by His own śakti (power). According to Śaṁkara, brahman is entirely inactive; all activity is due to māyā. According to Iśvarādvayavāda, activity belongs to Iśvara; māyā derives only its activity from Him.

Secondly, māyā, according to Śāntabrahmavāda is anirvacanīya (indefinable), but according to Iśvarādvayavāda, māyā being the śakti of Iśvara or Śiva is real and brings about multiplicity and sense of difference.

According to Śāntabrahmavāda, viśva or the universe is mithyā or unreal. According to Iśvarādvayavāda, the universe is perfectly real; it is simply a display of Iśvara's power. Since śakti is real, the universe which has been brought about by

śakti is also real. Since Saṁkara considers māyā as neither real nor unreal (सदसद्‍व्यामनिर्वचनীয়ा), his non-dualism is exclusive, but the non-dual Śaiva philosophy considers māyā as śiva-mayī (an aspect of Śiva), therefore the Śaiva non-dualism is integral, all-inclusive. If brahman is real and māyā is some indeterminate force—neither real nor unreal as Saṁkara maintains, then there would be a tinge of dualism in Saṁkara's philosophy.

Again, according to Īśvarādvayavāda, even in the state of the empiricál ego or jīva, the five-fold act of Śiva continues; according to Śāntabrahma-vāda, ātmā (self) even in the state of the empirical ego is niṣkriya or inactive. Whatever activity there is belongs to buddhi.

According to Saṁkara's vivartavāda, all manifestation is only name and form (nāma-rūpa) and cannot be regarded as real in the true sense of the word. According to Īśvarādvayavāda, the ābhāsas are real in the sense that they are aspects of the ultimately real or Parama Śiva. Though they do not exist in Parama Śiva in the same way in which limited beings experience them, they exist in Parama Śiva as His experience or ideation. So the ābhāsas are in essence real. What constitutes the ideation of the Real cannot itself be unreal.

Finally, in mukti (liberation), the world, according to Saṁkara, is annulled; in Śaiva philosophy, it appears as a gleam of Śiva-consciousness or an expression of the wondrous delight of self-consciousness.

We may summarize the views of the two systems in a tabular form.

Śāntabrahma-vāda Īśvarādvayavāda

1. Cit or brahman is only prakāśa (light) or jñāna (knowledge). It is niṣkriya (inactive)

Cit is both prakāśa and vimarśa (light and activity). Therefore it has jñātṛtva (knowledge) and kartṛtva (doership). Generally speaking, it has five-fold activity.

2. Activity belongs only to māyā or avidyā. Īśvara assumes activity only when

Maheśvara has svātantrya. Therefore activity belongs to Him. Māyā is not something

He is affected by avidyā or which affects Maheśvara or māyā.

Śiva. Māyā is His own Śakti by which, He brings about multiplicity and sense of difference.

3. Māyā is anirvacanīya (indefinable)

Māyā being śakti of the Divine is perfectly real.

4. Māyā being ‘indefinable’ is loosely associated with Īśvara and is, in the last analysis, unreal. Māyā seems

Māyā is Śiva-mayī or cinmayī and is thus Śiva's own śakti. It is not a separate principle.

to play the role cf a separate principle. Saṁkara's non-dualism is, therefore exclusive.

Śaiva non-dualism is inclusive and integral.

5. In the case of the empirical ego or jīva also, the ātman is inactive. All activity belongs to buddhi, the product of prakṛti

Even in the case of jīva, the five-fold activity of Śiva never ceases.

6. The universe is mithyā or unreal. Manifestation is only nāma-rūpa and cannot be regarded as real in true sense. Saṁkara's non-dualism is exclusive of the universe.

The universe is śiva-rūpa and therefore real. It is a display of the glory of the Divine. Ābhāsas being the ideation of Śiva cannot be false. Śaiva philosophy is thus inclusive of the universe and real non-dualism.

7. In liberation, the universe is annulled.

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

8. According to Śāṁkara Vedānta, avidyā is removed by vidyā, and when this happens, there is mukti or liberation. Vidyā is the result of śravaṇa, manana, and nididhyāsana.

According to non-dualistic Śaiva philosophy, there are two kinds of ajñāna, viz., pauruṣa ajñāna which is inherent in the puruṣa or aṇu and bauddha ajñāna which is intellectual. By Vidyā only bauddha ajñāna

can be removed; pauruṣa ajñāna

will still remain. Such a

person will be landed only in

blank abstractions, he will not

realize Śivatva or divinization.

Pauruṣa ajñāna has also to be

removed. This can be removed

only by śaktipāta which comes

about either by the dīkṣā (ini-

tiation)) imparted by a self-

realized guru (spiritual direc-

tor) or by direct divine grace.

6. The Individual Self or Jiva

The individual according to this system is not simply a

psycho-physical being but something more. His physical

aspect consists of the five mahābhūtas or gross elements highly

organised. This is known as his sthūlaśarīra. He has also the

psychic apparatus known as antaḥkaraṇa (the inner instrument)

consisting of buddhi, ahaṅkāra and manas.

Buddhi, ahaṅkāra and manas together with the five

tanmātras form a group of eight which is known as puryaṣṭaka.

This is the sūkṣmaśarīra in which the soul leaves the body at the

time of death.

There also works in him prāṇa śakti. This is the divine śakti

working both in the universe and the individual. It is by

this prāṇa śakti that everything is sustained and maintained.

There is also kuṇḍalinī that is a form or expression of śakti.

This lies dormant in the normal human being.

Finally there is caitanya or Śiva in the centre of his being

that is his very Self.

Though intrinsically the Self of man is Śiva, he becomes an

aṇu or a limited individual because of āṇava mala.

7. Bondage

The bondage of the individual is due to innate ignorance

which is known as āṇava mala. It is the primary limiting

condition which reduces the universal consciousness to an

aṇu or a limited aspect. It comes about by the limitation of the

Icchā Śakti of the Supreme. It is owing to this that the jīva

considers himself a separate entity, cut off from the universal

stream of consciousness. It is consciousness of self-limitation.

Coming in association with the categories of the aśuddha

adhvā or the order of the extrinsic manifestation, he becomes

further limited by māyīya mala and kārmamala. Māyīya mala

is the limiting condition brought about by māyā. It is bhinna-

vedya-prathā — that which brings about the consciousness of

difference owing to the differing limiting adjuncts of the body

etc. This comes about by the limitation of the jñāna śakti of

the Supreme.

It is by these malas that the individual is in bondage whirled

about from one form of existence to another.

8. Liberation

Liberation according to this system means the re-cognition

(pratyabhijñā) of one's true nature which means in other words

the attainment of akṛtrima-aham-vimarśa — the original, innate,

pure I-consciousness. The following verse of Utpaladeva

gives an idea of pure I-Consciousness.

श्रहं प्रत्यवमर्शो यो विमर्शामपि वाम्प्रपु: ।

नासौ विकल्प:; स हृदयम् द्वयापेक्षी विनिश्चय: ॥

—Īś. Pr. I. 6.1.

The pure I-consciousness is not of the nature of vikalpa, for

vikalpa requires a second i.e., all vikalpa is relational. The nor-

mal, psychological I-Consciousness is relational i.e., the Self-

Consciousness is in contrast with the not-Self. The pure I-

consciousness is not of this relational type. It is immediate aware-

ness. When one has this consciousness, one knows one's real

nature. This is what is meant by liberation. As Abhinava-

gupta puts it :

मोक्षो हि नाम नैवान्य: स्वरूपप्रथनं हि तत् ।

—Tantrāloka. I. p. 192.

Mokṣa (liberation) is nothing else but the awareness of one's true nature.

By this real I-consciousness, one attains Cidānanda - the bliss of the cit or Universal Consciousness. The citta or the individual mind is now transformed into Cit or Universal consciousness (vide Sūtra 13 of Pr. Hr.). The attainment of this pure I-consciousness is also the attainment of Śiva-Consciousness in which the entire universe appears as I or Śiva.

According to this system, the highest form of ānanda or bliss is jagadānanda - the bliss of the world in which the whole world appears to the liberated soul as Cit or Śiva.

This liberation cannot be achieved by mere logic-chopping or intellectual pyrotechnic. It comes by Śaktipāta (the descent of Divine Śakti) or anugraha i.e., Divine grace.

Śaktipāta or Anugraha

Those who, owing to the saṃskāras of previous birth, are very advanced souls receive tīvra or intense śaktipāta. They are liberated without much sādhana or praxis.

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

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

Upāyas

But grace is not the outcome of caprice. It has to be earned by moral and spiritual discipline. The means of earning grace have been divided under four broad heads, viz., Āṇavopāya, Śāktopāya, Śāmbhavopāya, and Anupāya. These upāyas are recommended to get rid of the malas so that one may become fit for receiving grace.

Āṇavopāya is the means whereby the individual utilizes his own karanas or instruments as means for his transformation for Self-realization. It includes disciplines concerning the regulation of prāṇa, rituals, concentration on one's chosen deity etc. Ultimately, it brings about Self-realization by the unfolding of madhya-dhāma or suṣumnā. It is also known as kriyopāya, because Kriyā - such as repetition of a mantra and the practice of rituals etc. - plays an important part in it. This is also known as bhedopāya, because this discipline starts with a sense of bheda or difference.

Śāktopāya is concerned with those psychological practices which transform the inner forces, and bring about the individual samāveśa or immersion of the individual consciousness in the divine. In this mostly mantra śakti comes into play by which the individual acquires prātibha jñāna or true knowledge; gradually his feeling of duality gets less and less and his consciousness merges in parā-samvid. In this discipline one has to meditate something like this "I am Śiva", "The whole universe is only an expansion of my true Self".

In āṇavopāya, the senses, prāṇa and manas are pressed into service; in śāktopāya, it is manas only that functions actively. It is also known as jñānopāya, because mental activities play an important role in it. It is also known as bhedābheda-upāya, because it is based both on difference and identity. By this, the kuṇḍalinī rises up from mūlādhāra without much effort for the control of prāṇa and brings about Self-realization.

Śāmbhavopāya is meant for advanced aspirants who by meditating on Śivatattva attain to His consciousness. This is the path of 'constant awareness'. One starts with the analysis of pañca-kṛtya, sādhana of vikalpa-kṣaya, and the practice of the consciousness that the universe is only reflection of cit, but later even these have to be given up. This leads easily to pure I-consciousness.

Anupāya can hardly be called an upāya. This depends entirely on anugraha or grace. This grace may come through one word of the guru (spiritual director) and light may dawn upon the aspirant and thus he may acquire an experience of the real self in a trice or divine grace may be showered on him directly

30

Pratyabhijñāhrdayam

and he may instantly realize his Self. The prefix 'an'in anupāya

has been explained by some in the sense of iṣat or very little.

In this sense anupāya means very little or nominal effort on the

part of the aspirant. In both cases, anupāya connotes realiza-

tion, solely through very intense grace (tivrātama śaktipāta).

Sometimes by the very sight of a person who has acquired self-

realization, an aspirant receives illumination, and is trans-

formed.

Anupāya is generally designated as ānandopāya.

Kṣemarāja says that by the development of the madhya or

centre, one attains cidānanda or bliss of the Supreme conscious-

ness. This madhya is to be conceived separately from the point

of view of the above upāyas. From the point of view of the

ānavopāya, 'madhya' is the suṣumnā nāḍī between the iḍā and piṅgalā

that has to be unfolded. From the point of view of śāktopāya,

'madhya' is the parā-samvid that has to be reached. From the

point of view of Śāmbhavopāya it is akrtrima aham or the pure I-

consciousness that is the 'madhya' or centre of everything. It is

the madhya that has to be attained by one of the above means.

For the unfoldment of madhya, Kṣemarāja recommends vikalpa-

kṣaya, śakti-saṅkoca, śakti-vikāsa, vāha-ccheda, and the practice of

ādyanta-koṭi (for details, see Sūtra 18).

Of these, vikalpa-kṣaya is śāmbhavopāya, śaktisaṅkoca and vikāsa

are śāktopāya, and vāha-ccheda and ādyanta-koṭinibhālana are

ānavopāya.

Pratyabhijñā lays the greatest stress on the meditation on

pañca-kṛtya and the practice of vikalpa-kṣaya. It maintains that

the five-fold act of Śiva, viz., sṛṣṭi, sthiti, saṃhāra, vilaya and

anugraha is going on constantly even in the individual. The as-

pirant should constantly dwell on the esoteric meaning of this

five-fold act in order to rise to higher consciousness. The mental

perception of the individual with reference to a particular place

and time is the sṛṣṭi in him, the retention and enjoyment of

what he perceives is the sthiti or preservation. At the time of

the delight of I-consciousness, it is absorbed in consciousness.

This is saṃhāra. When even after its being withdrawn, its impres-

sion is about to rise into consciousness again, it corresponds to

vilaya. When it is completely absorbed into Cit or true Self by the

process of haṭha-pāka, it is anugraha. (Sūtra 11 may be consulted

31

Introduction

for details). This practice qualifies the aspirant for pure

cidānanda.

Another method is vikalpa-kṣaya. The mind is the happy

hunting-ground of all kinds of ideas that rise one after another

like waves upon the sea. We get involved in these ideas and

are unable to get behind them to the placidity of the under-

lying consciousness. The practice of vikalpa-kṣaya is recommended

for getting rid of kṣobha or mental agitation, and recapturing

the underlying consciousness, on the surface of which the vikalpas

have their play. This cannot be done by force, for that creates

resistance. This can be achieved only by alert passivity, by relax-

ing the citta or mind, by not thinking of anything in particular,

and yet not losing awareness.

By these practices, one acquires samāveśa or immersion into

the divine consciousness. In order that this samāveśa may be

full, perfect and an enduring experience, one has to practise

Krama-mudrā (for details of Krama-mudrā, see Sūtra 19). By

Krama-mudrā, the experience of identification of the individual

consciousness with the Universal Consciousness has to be carried

out into the experience of the outer world. This system does

not believe that samāveśa to be complete which lasts only so

long as samādhi (contemplation) lasts, and disappears after one

rises from that state. It believes that is perfect samāveśa in

which even after getting up from the contemplative state, it

continues, and the world no longer appears as mere 'earth,

earthy', but as 'apparelled in celestial light', as an expression,

and play of the Universal Consciousness, and the aspirant feels

himself also as nothing but that consciousness. Then the world

is no longer something to be shunned, but an eternal delight

(jagadānanda). Then does one truly acquire akrtrima-aham-vimarśa

— pure I-consciousness in which the world does not stand over

against the I in opposition but is the expression of that I itself.

This is the conception of jīvan-mukti in this system. The

world-process starts from the pure I-consciousness of Śiva. At

the level of man that I-consciousness gets identified with its

physical and psychic coverings, and the world stands over

against it as something different toto caelo. The task of man is

to re-capture that pure I-consciousness in which it and the uni-

verse are one.

32

Pratyabhijñāhrdayam

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

The normal individual is known as sakala. He has all the three malas — kārma, māyīya and āṇava. After many rebirths during which he is the plaything of Nature—both physical and psychic, he is seized with psychic fever and tries to know the whence and the whither of this life. This is the first expression of the anugraha of Śiva.

If he is not very cautious and indulges in lower kinds of yoga, he may become a pralayākala. He is free from kārma mala, and has only māyīya and āṇava mala, but he has neither jñāna nor kriyā. This is not a desirable state. At the time of pralaya or withdrawal of the universe, every sakala becomes a pralayākala.

Vijñānākala is an experiant of a higher stage. He has risen above māyā but is still below Śuddha Vidyā. He is free from the kārma and māyīya malas but has still āṇava mala. He has jñāna and icchā, but not kriyā.

Above the vijñānākala are the experiants in successive ascent known as Mantra, Mantreśvara, Mantra-maheśvara and Śiva-pramātā. These are free from all the three malas, but they have varying experience of unity consciousness (for details, the chart in Note no. 39 may be seen).

It is only to the Śiva-pramātā that every thing appears as Śiva.

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

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

स्वतन्त्रं स्वेच्छात्मा स्कुरति सततं चेतसि शिवः

पराऽऽकृतिरुचेयं करणसरणिप्राण्तमुदिता ।

तदा भोगैकात्मा स्कुरति च समस्तं जगदिदं

न जाने कुतrāयं ध्वनिरनुपतितः संसृतिरपिति ॥

—quoted in Mahārthamañjarī p. 25.

33

Introduction

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

ANALYSIS OF CONTENTS

Sūtra 1 : The absolute Citi (Consciousness) out of its own free will is the cause of the siddhi of the universe.

Universe in this context means everything from Sadāśiva down to the earth.

Siddhi means bringing into manifestation, maintenance, and withdrawal.

Citi—The absolute consciousness alone is the power that brings about manifestation. Māyā, Prakṛti is not the cause of manifestation. Inasmuch as it (Citi) is the source of both subject, object, and pramāṇa (means of proof), no means of proof can prove it (i.e. it is its own source).

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

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

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

Citi is, therefore, the cause of manifestation, the means of rising to Śiva, and also the highest end. This Sūtra strikes the key-note of the entire book.

Sūtra 2 : By the power of her own free will does she (Citi) unfold the universe upon her own screen.

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

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

Analysis of Contents

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

1. At the level of Sadāśiva-tattva, the I-consciousness is more prominent; the experience of the universe is just an incipient stage. The individual experient who rises to such a level of consciousness is known as Mantra-maheśvara and is directed by Sadāśiva. He has realized Sadāśiva-tattva and his experience is of the form — “I am this”. The consciousness of this (the universe) is not fully marked out from the ‘I’ at this level.

2. At the level of Īśvara-tattva, the consciousness of both ‘I’ and ‘this’ is equally distinct. The individual experient who rises to this level is known as Mantreśvara. The universe is clearly distinct at this stage, but it is identified with the Self. Mantreśvara is directed by Īśvara.

3. At the level of Vidyā-tattva, the universe appears as different from ‘I’. There is an experience of diversity, though there is unity in diversity. The individual experients of this stage are known as Mantras. They are directed by Ananta-bhaṭṭā-raka. They have an experience of diversity all round, of the universe as being distinct from the Self (though it may still belong to the Self).

4. The stage of the experient below Śuddha vidyā, but above Māyā is that of Vijñānākala. His field of experience consists of sakalas and pralayākalas. He feels a sense of identity with them.

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

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

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

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Pratyabhijñāhrdayam

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

It is Śiva or Cit that by assuming contraction becomes both the universe and the experients of the universe.

Knowledge of this constitutes liberation.

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

The universal consciousness itself becomes the individual consciousness by limitation.

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

In the former case, there is the stage of Vjñānākala when prakāśa is predominant, or Suddha-vidyā-pramātā, when both prakāśa and vimarśa are predominant, or Īśa, Sadāśiva, Anāśrita-Śiva. In the latter case, there is the stage of Śūnya-pramātā etc.

The universal consciousness itself by assuming limitation becomes individual consciousness. Jñāna, Kriyā and Māyā of the universal consciousness become sattva, rajas and tamas in the case of the individual.

Sūtra 6 : The māyā-pramātā consists of it (i. e. citta).

The māyā-pramātā also is only Citta.

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

The Cit is Śiva Himself. Consciousness cannot be sundered by space and time.

Since by limitation it assumes the state of the experient and the object experienced, it is also of two forms. It also becomes three fold as it is covered with the mala pertaining to āṇu, māyā, and karma. It is also four fold, because it assumes the nature of (1) śūnya, (2) prāṇa, (3) puryaṣṭaka, and (4) the gross body. The seven pentads i.e. the thirtyfive tattvas below Śiva down to

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the earth is also its nature. From Śiva down to Sakala he also becomes seven fold experients and of the nature of five fold coverings (from Kalā to Niyati).

Sūtra 8 : The positions of the various systems of philosophy are only various roles of that (consciousness or Self).

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

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

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

3. The Mīmāṁsakas also practically consider Buddhi to be the Self inasmuch as they believe the I-consciousness to be the Self.

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

5. Some Vedāntins regard prāṇa as the Self.

6. Some of the Vedāntins and the Mādhyamikas regard 'non-being' as the fundamental principle.

7. The followers of Pāñcarātra believe Vāsudeva to be the highest cause.

8. The followers of Sāṁkhya practically accept the position of the Vijñānākalas.

9. Some Vedāntins accept īśvara as the highest principle.

10. The Grammarians consider paśyantī or sadāśiva to be the highest reality.

11. The Tāntrikas consider the ātman as transcending the universe to be the highest principle.

12. The Kaulas consider the universe as the Ātman principle.

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

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

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Pratyabhijñāhrdayam

Sūtra 9 : In consequence of its limitation of Śakti, Reality which

is all consciousness becomes the mala-covered saṁsārin.

The Will-power being limited, there arises the āṇava mala,

the mala pertaining to the jīva by which he considers himself

to be imperfect.

Omniscience being limited, there arises knowledge of a few

things only. Thus there comes to be māyīya mala, which

consists in the apprehension of all objects as different.

Omnipotence being limited, the jīva acquires kārma mala.

Thus due to limitation, sarva-kartṛtva (Omnipotence)

becomes kalā (limited agency), sarvajñatva (Omniscience)

becomes vidyā (limitation in respect of knowledge), pūrṇatva

(all fulfilment) becomes rāga (limitation in respect of desire),

nityatva (eternity) becomes Kāla (limitation in respect of time),

vyāpakatva (Omnipresence) becomes niyati (limitation in

respect of space and cause). Jīva (the individual soul) is

this limited self. When his Śakti is unfolded, he becomes Śiva

Himself.

Sūtra 10 : Even in this condition (of empirical self), he (the

individual soul) does the five kṛtyas like Him (i.e. like Śiva).

Just as Śiva does the five fold act in mundane manifestation

as an unfoldment of His real nature, so does He do it—in the

limited condition of a jīva.

The appearance of objects in a definite space and time is

tantamount to sṛṣṭtā (emanation), their appearance in

another space and time and thus their disappearance to the

individual soul constitutes saṁhārtā (withdrawal); continuity

of the appearance of the objects constitutes sthāpakatā

(maintenance). Because of the appearance of difference,

there is vilaya (concealment).

When the object is identical with the light of consciousness,

it is anugraha (grace).

Sūtra 11 : He also does the five-fold act of manifesting, relishing,

thinking out, setting of the seed and dissolution. This is so from

the esoteric stand-point of the Yogin.

Whatever is perceived is ābhāsana or sṛṣṭi. The perception

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Analysis of Contents

is relished for sometime. This is rakti or sthiti. It is with-

drawn at the time of knowledge. This is saṁhāra.

If the object of experience generates impressions of doubt

etc., it becomes in germ the cause of transmigratory existence.

This is bījāvasthāpana or vilaya.

If the object of experience is identified with consciousness,

it is the state of vilāpana or anugraha.

Sūtra 12 : To be a saṁsārin means being deluded by one's own

powers because of the ignorance of that (i.e. authorship of the five-fold

act.)

In the absence of the knowledge of the five-fold act, one

becomes deluded by one's own powers, and thus transmigrates

ever and anon.

While talking of śakti, we would do well to realize that the

highest Vāk śakti has the knowledge of the perfect 'I'. She is

the great mantra inclusive of the letters 'a' to 'kṣa', and reveal-

ing the empirical experient. At this stage, she conceals the

pure distinctionless consciousness and throws up ever new

forms different from one another.

The empirical experient deluded by the various powers

considers the body, prāṇa etc. as the Self. Brāhmī and other

śaktis bring about emanation and maintenance of difference

and withdrawal of identity in the empirical subject (paśu-

daśā).

At the stage of 'pati', they do the reverse i.e. bring about

the emanation and maintenance of identity, and withdrawal of

difference. Gradually they bring about the state of 'avikalpa'.

This is known as pure Vikalpa power.

The above technique of establishing unity-consciousness is

known as 'Śāmbhavopāya'.

Now follows Śāktopāya or Śākta technique of unity — Con-

sciousness.

Cit-śakti in this context is known as Vāmeśvarī. Her sub-

species are khecarī, gocarī, dikcarī, bhūcarī. These bring about

objectification of the universal consciousness. By khecarī śakti,

gocarī śakti, he becomes endowed with an inner psychic

apparatus; by dikcarī śakti, he is endowed with outer senses, by

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Pratyabhijñāhrdayam

Analysis of Contents

41

bhūcarī, he is confined to external objects. By yogic practice,

khecarī brings about consciousness of perfect agency; gocarī

brings about consciousness of non-difference, dīkcarī brings

about a sense of non-difference in perception, bhūcarī brings

about a consciousness of all objects as parts of one Self.

There is a third technique known as ānavopāya. When the

aiśvarya śakti of the Lord conceals her real nature in the case

of the individual and deludes him by prāṇa etc., by the

various states of waking, dreaming etc., and by the body both

gross and subtle, he becomes a saṁsārin. When in the yogic

process, she unfolds the udāna śakti, and the vyāna śakti,

the individual comes to acquire the experience of turya and

turyātīta states, and becomes liberated while living.

Sūtra 13 : Acquiring full knowledge of it (i.e. of the five-fold act

of the Self) Citta itself becomes Citi by rising to the status of cetanā.

When the knowledge of the five-fold act of the Self dawns

on the individual, ignorance is removed. The Citta (individual

consciousness) is no longer deluded by its own limiting powers;

it re-captures its original freedom, and by acquiring a know-

ledge of its real nature, rises to the status of Citi (i.e. universal

consciousness).

Sūtra 14 : The fire of Citi even when it descends to the (lower)

stage, though covered (by māyā) partly burns the fuel of the known

(i.e. the objects).

If citi is non-differentiating consciousness intrinsically, why

is it that it is characterized by a sense of difference at the level

of the individual ?

The answer is that even at the level of the individual, Citi

does not completely lose its nature of non-differentiation, for

all the multifarious objects as known are assimilated to Citi

itself i.e. in the knowledge-situation, the objects become a part

and parcel of Citi. As fire reduces to itself every thing thrown

into it, even so, Citi assimilates to itself all the objects of

knowledge. Only owing to its being covered by Māyā, citi

does not reduce objects of knowledge to itself completely, for

owing to the previous impressions (saṁskāras), these objects

appear again.

Sūtra 15 : In the re-assertion of its (inherent) power, it makes the

universe its own.

Bala or power means the emergence of the real nature of Citi.

Then Citi manifests the whole universe as identical with itself.

This is not the temporary play of Citi, it is rather its perma-

nent nature. It is always inclusive, for without this inclusive

nature of Citi even body and other objects would not be

known. Therefore, the practice recommended for acquiring

the power of Citi is meant only for the removal of the false

identification of oneself with the body etc.

Sūtra 16 : When the bliss of Cit is attained, there is the lasting

acquisition of that state in which Cit is our only Self, and in which all

things that appear are identical with Cit. Even the body etc. that is

experienced appears as identical with Cit.

The steady experience of identity with Cit means jīvanmukti

(liberation even in this physical body). This comes about

the dissolution of ignorance on the recognition of one’s true

nature.

Sūtra 17 : By the development of the centre is acquisition of the bliss

of the spirit.

By the development of the centre can the bliss of the spirit

be obtained. Saṁvit or the power of consciousness is called

the centre, because it is the support or ground of every thing

in the world. In the individual, it is symbolized by the central

nāḍī i.e. suṣumnā. When the central consciousness in man de-

velops or when the suṣumnā nāḍī develops, then is there the bliss

of the universal consciousness.

Sūtra 18 : Herein (i.e. for the development of the Centre) the

means are :

Dissolution of vikalpa; saṅkoca-vikāsa of Śakti; cutting of the

vāhas; the practice (of the contemplation) of the koṭi (point) of the

beginning and the end.

The first method is vikalpakṣaya. One should concentrate on

the heart, should not allow any vikalpa to arise, and thus by

reducing the mind to an avikalpa condition, and holding the

Self as the real experient in the focus of consciousness, one

would develop the madhya or consciousness of central reality

and would enter the turya and turyātita condition. This is the

main method of Pratyabhijñā for madhya-vikāsa.

The other methods do not belong to Pratyabhijñā but are

recommended for their utility. Saṅkoca and vikāsa of śakti.

Saṅkoca of śakti means withdrawing of consciousness that

rushes out through the gates of the senses, and turning it

inwardly towards the Self. Vikāsa of śakti means holding the

consciousness steadily within, while the senses are allowed to

perceive their objects. Another way of acquiring saṅkoca and

vikāsa of śakti is the practice of prasara and viśrānti in the stage

of ūrdhva kuṇḍalinī. Emergence from samādhi while retaining

its experience is prasara or vikāsa, and merging back into

samādhi and resting in that condition is viśrānti or saṅkoca.

A third method is vāha-eccheda i.e. cessation of prāṇa and

apāna by repeating inwardly the letters 'ka', 'ha' etc. without

the vowels, and tracing the mantras back to their source

where they are unuttered.

A fourth method is ādyanta-koṭi-nibhalana i.e. the practice of

fixing the mind at the time of the arising of prāṇa and its

coming to an end between the ādī i.e. the first or heart and

the anta i.e. the distance of twelve tingers from the point

between the two eye-brows.

Sūtra 19 ; In vyutthāna which is full of the after-effects of samādhi,

there is the attainment of permanent samādhi, by dwelling on one's

identity with Cit (universal consciousness) over and over again.

Even on the occasion of vyutthāna, the yogin sees the entire

universe dissolve in Cit by the process of nimilana-samādhi. Thus

he acquires permanent samādhi by Krama-mudrā.

Sūtra 20 : Then (i.e. on the attainment of Krama-mudrā), as a

result of entering into the perfect I-consciousness or Self which, is in

essence cit and ānanda (i.e. consciousness and bliss) and of the nature

of the great mantra-power, there accrues the attainment of lordship

over one's group of the deities of consciousness that bring about all

emanation and re-absorption of the universe. All this is the nature of

Śiva.

When one masters kramamudrā etc., one enters into the

real perfect I-consciousness or Self, and acquires mastery or

lordship over the group of consciousness-deities that bring about

emanation and absorption of the universe. The perfect I-

consciousness is full of light and bliss. No longer is the indivi-

dual deluded into considering his body, gross or subtle, prāṇa

or senses as the 'I', he now considers the divine light within

as the real 'I'. This real 'I' is the saṃvit, sadaśiva and Maheś-

vara. This I-consciousness means the resting of all objective

experience within the Self. It is also called Svātantryā or

sovereignty of Will, the primary agency of everything and

lordship. This consciousness of pure 'I' is the fons et origo of

all the mantras, and therefore it is of great power. It is the

universal Cit itself. By acquiring this consciousness, one

becomes the master of these śaktis that bring about the ema-

nation and absorption of the universe.

ओँ नमो मझ़ुलमूर्त्तये।

ग्रथ

प्रत्यभिज्ञाहृदयम्।

नमः शिवाय सततं पञ्चकृत्यविधायिने ।

चिदानन्दघनस्वात्मपरमार्थावभासिने ॥ १ ॥

शांकरोक्ततत्त्वसारप्रत्यभिज्ञामहोदधे: ।

क्षेमराजोद्धियते सारः संसारविषान्तये ॥ २ ॥

[The Secret of Recognition]

इहं ये सुकुमारमतयोध्दृकृततीक्ष्णतर्कैशास्त्रपरिश्रमाःः शक्तिपातोन्मिषित-

पारमेश्वरसमावेशाभिलाषिणः कृतिचित्तं भस्मीभाजः तेषां ईश्वरप्रत्यभिज्ञो-

पदेशतस्बं मनाक् उन्मीलयते ।

तत्र स्वात्मदेवतया एव सर्वत्र कारणत्वं मुख्योपायप्राप्त्यं च महाफलत्वं च

प्राभिय्यड्कृततुमाह—

चितिः स्वतन्त्रा विश्वसिद्धिहेतुः ॥ १ ॥

'विश्वस्य' - सदाशिवादेः भम्यन्तस्य 'सिद्धौ'- निष्पत्तौ, प्रकाशने, स्थितिस्था-

त्नि, परामातृविश्रान्त्यास्थनि च संहारे, पराशक्तितत्त्वपा 'चितिः' भगवती

चितिः स्वतन्त्रा ९

'स्वतन्त्रा' - परतत्त्वरविषमर्ययी शिवभट्टारकार्थिता 'हेतुः'- कारणम् । भास्यां हि

प्रसरल्ल्यां ज्ञात् उन्मिष्यति व्यक्तीभवते च, निवृत्तप्रसरायां च निमिष्यति;—इति

स्वानुभव एव ग्रन्थ साक्षी । ग्रन्थस्य तु मायाप्रकृत्यादेः चित्प्रकाशोऽभिन्नस्य

भ्राप्रकाशमानत्वेन भासस्वात् न वचचिदापि हेतुत्वम्; प्रकाशमानत्वे तु प्रकाशो-

काल्म्यात् प्रकाशरूपा चितिरेव हेतुः; न त्वादृ कश्चिद् । अत एव देशकालाकार

एतदृष्टा एतदनुप्राणिताश्च नैतत्स्वरूपं भेतुमलम्; — इति व्यापक-नित्योदित-

परिपूर्णरूपा इयम्-इतर्यलङ्ग्यमेव एतत् ।

In this world, there are some devoted people, who are undeveloped in reflection and have not taken pains in studying difficult works like Logic and Dialectics, but who nevertheless aspire after Samāvesa11 with the highest Lord which blossoms forth with the descent of Śakti.12 For their sake, the truth of the teaching of Īśvara-pratyabhijñā* is being explained briefly.

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

Sutra 1.13 The absolute14 Citi15 of its own free will is the cause of the Siddhi16 of the universe.

Commentary

'Of the universe or Viśva' means from Sadāśiva17 etc. down to the earth. (In the matter of) Siddhi means 'in effectuation' i.e., in bringing about sr̥ṣṭi or manifestation, sthiti or continued existence, and samhāra or resting in the Highest Experient.18 (In bringing about all this), the Highest Śakti,19 viz. the

• This is a great and well-reasoned out work on Pratyabhijñā by Utpalācārya who flourished in the 9th century a.d. Prof. Leidecker translates even Īśvara-pratyabhijñā. He is unable to see that what Kṣemarāja means to say is that he is giving a summary of the teachings of Īśvarpratyabhijñā.

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

ननु जगदपि चितो भिन्नं नैव किंचित्; ग्राह्ये च कथम् हेतुहेतुमद्भाव:? उच्यते । चिदेव भगवती स्वच्छस्वातन्त्र्यरूपा तत्त्वदनन्तजगदात्मना स्फुरति,-इत्येतावत्परमार्थोऽयं कार्यकरणभाव: । यतश्च इयमेव प्रमाण-प्रमाण-प्रेय-भाजस्य विश्वस्य सिद्धौ-प्रकाशने हेतु:; ततोडस्या: स्वातन्त्र्यापरिच्छिन्नस्वप्रकाश-रूपाया: सिद्धौ ग्राह्यग्राहकार्थप्रकाशनरूपं न प्रमाणवराकमुपयुक्ततमं उपपद्यते वा । तदुक्तं तत्रिकसारे—

The answer is — It is the divine consciousness alone (cideva bhagavatī) — luminous, absolute and free-willed as it is, which flashes forth in the form of innumerable worlds. This is what is meant by the causal relation here. It is used in its highest sense.§ Since this (i.e. consciousness) alone is the cause of the Siddhi i.e. manifestation of the universe which consists of pramātr23 (subjects or knowers), pramāṇa24 (knowledge and its means), and prameya25 (objects or the known), therefore poor means of proof (pramāṇa) whose main function is to bring to light new objects, is neither fit nor qualified to prove the (ultimate) consciousness, (which is ever present) which is absolute, unlimited and self-luminous. This is declared in Trikasāra (as follows) :

चितिः स्वतन्त्रा ९

‘स्वपदा स्वशिरश्छायां यद्वल्लंघ्यतुमीहते । पादोद्वेशे शिरो न स्यात्‌स्थियं बन्धनं कला ॥’ इति ।

यतश्च इयं विश्वस्य सिद्धौ पराहन्तासामरस्यापादनात्मनि च संहारे हेतु:; तत् एवं स्वातन्त्र्या । प्रत्यभिजातस्वातन्त्र्या सती, भोगमोक्षस्वरूपपाणां विश्व-सिद्धीनां हेतुः १—इति ग्राह्यग्राहकॆथ्यायम् ।

अत्र च ‘हेतु:’—ग्राह्य-ग्राहक-प्रतिपत्तिप्रतिपाद्यः; तस्य च ‘सिद्धि:’—प्राण-पारोहणकमेंण विमर्शमयप्रतिपत्तावेशः; सैव ‘हेतु:’—परिज्ञाने उपायो यत्स्या । । ग्रनैन

[Now the word ‘hetu’ is taken in the sense of means. ] Again, viśva or universe means (external objects like) blue (etc.), (internal feeling like) pleasure, (limited experient) body, prāṇa etc. Its (i.e. of the Viśva) siddhi (i.e., fulfilment or establishment) is the hetu or means of the awareness of Citi. This siddhi consists in the āveśa or merging in the Self which is of the nature of vimarśa by gradual mounting, beginning with pramāṇa or knowledge30 (and coming to rest in the pramātā or

• Siddhi also means fruition, attainment, perfection. It is in this sense that the writer now interprets the word ‘Siddhi’.

व सुखोपायत्वमुक्तम्। यथुक्तं श्रीविज्ञानभट्टारके—

'ग्राह्यग्राहकसंवित्तिः सामान्या सर्वदेहिनाम्।

योगिनां तु विशेषोऽयं संवन्धे सावधानता ॥'

इति।

'चितिः'—इति एकवचनं देशकालावच्छिन्नताम् प्रभिदधत् समस्तभेद-

वादानाम् अभेदेन ग्राह्यम्। 'स्वतन्त्र'—इति बहुव्रीहिसमासोल्लक्षणम् ग्राचक्षणः

चितो माहेश्वसारतां कुरते। 'विश्व'—इत्यतिपबनं प्रशेषशान्तिलतस्य, सर्वकारणत्व्,

सुखोपायतवं महाहफलं च ग्राहु। ॥ ९ ॥

knower). By 'means' is meant here 'easy means'.† As is said

in the excellent Vijñānabhaṭṭāraka (Vijñānabhairava, v. 106) :

"The consciousness of object and subject is common to all the embodied

ones. The Yogins, however, have this distinction that they are mindful of

this relation". (i.e. the object is always related to the subject;

without this relation to the subject there is no such thing as

an object. The yogī is always conscious of that witnessing

finally rests).

Citi (consciousness) used in the singular (in the sūtra)

denotes its non-limitation by space, time etc., (and thus),

shows the unreality of all theories of dualism. The word

svatantrya (absolute, of free will) (in the sūtra) points out the

fact that supreme power is of the essence of cit, and thus

distinguishes it from the doctrine of Brahman31 (i.e. Śaṅkara

Vedānta, where the Cit is considered to be non-active). The

word viśva etc. declares that it (Cit) has unlimited power, can

bring about every thing, is an easy means (for emancipation),

and is the great reward (i.e. it is an end in itself).

† 'Sukhopāya' does not mean 'way to happiness' as Prof. Leidecker

thinks.

ननु विश्वस्य यद्वा चितिः हेतुः, तत् ग्रस्त्या उपादानाद्यपेक्षया सेववाद-

परित्यागः स्वातन्-इत्याशङ्क्य ग्राह—

स्वेच्छया स्वभित्तौ २

ननु विश्वस्य यद्वा चितिः हेतुः, तत् ग्रस्त्या उपादानाद्यपेक्षया सेववाद-

परित्यागः स्वातन्-इत्याशङ्क्य ग्राह—

स्वेच्छया स्वभित्तौ २

स्वेच्छया स्वभित्तौ विश्वमुम्मीलयति ॥ २ ॥

'स्वेच्छया', न तु महादिवत् ग्रन्येच्छया, तया च, न तु उपादानाद्यपेक्षया,—

एवं हि प्रागस्तस्स्यातन्न्याहान्या चित्स्वमेव न घटते—'स्वभित्तौ', न तु श्रन्यद

बचापि, प्राक् निर्णीतं 'विश्व' दर्पणे नगरवत् स्रभिन्नमपि भिन्नमिव 'उन्मीलयति' ।

But here a question arises—If Citi is the cause of the

universe, it would presuppose material cause etc., (in order

to bring about this apparently different universe) and (thus

there would be) non-abandonment of dualism. Apprehending

this (question), he (the author) says :

Sūtra 2. By the power of her own will (alone),

she (citi) unfolds the universe upon her own screen (i.e.

in herself as the basis of the universe).

Commentary

Svecchayā—i.e. by the power of her own will, not by the

will of another as (is maintained by) the Brahman doctrine,

and similar (systems). Moreover (the phrase) 'by the power

of her own will' implies (that she brings about the universe) by

her power alone, not by means of (any extraneous) material

cause etc. In this way (i.e. on the presupposition of material

cause etc.), if the aforesaid absolute, free will is denied to her

(i.e. to Citi), her Cit-ness itself would not be possible (i.e. Cit

and free will are inseparable).

Svabhittau means on her own screen (i.e. in herself as the

basis), not anywhere else. She unfolds the previously defined

universe (i.e. from Sadāśiva down to the earth) like a city

52

प्रत्यभिज्ञाहृदयम्

उन्मीलनं च प्रवस्थितस्यैव प्रकाशीकरणम् ।-इत्यनेन जगतः प्रकाशोन्मेष्येन

प्रवस्थानम् उक्तम् ॥ २ ॥

अथ विश्वस्य स्वरूपं विभागेन प्रतिपादयितुमारभते---

तन्नाना अनुरूपग्राह्यग्राहकभेदात् ॥ ३ ॥

'तत्' विश्वं 'माना'—अनेकप्रकारम् । कथम् ? 'अनुरूपग्राह्यग्राहक'- परस्परौचित्य-

वस्थितत्वात् 'ग्राह्यग्राहकौ' च 'भेदात्'—वैचित्र्यात् । तथाहि च संवित्संवित्ततत्त्वे

च ग्रहणात्‌ऽआलोचित-प्रस्पुटितवंतामयं यावद्रूपं परापररूपं विश्वं ग्राह्यं, तावूनेव

श्रीसदाशिवभट्टारकाधिष्ठितो मन्त्रमहेश्वरराशिः प्रमातृरूपः परमेश्वरेच्छाव-

in a mirror, which though non-different from it appears as different.32

53

तन्नाना ३

कलिततथावलस्थान । ईश्वरतत्त्वे स्कुटेदन्तर्गततासामानाधिकरणण्याम यावकु

विश्वं ग्राह्यं, तथाविध एव ईश्वरभट्टारकाधिष्ठितो मन्त्रेशवरवर्गः । विद्यापदे

श्रीमदनुत्तरारकाधिष्ठिता बहुशाखावलतरभेदभिन्ना यथाधृता मन्त्रा: प्रमातारः,

तथाभूतैष भेदैकसारं विश्वसमष्टि प्रमेयम् । मायोधे यावदृशा विज्ञानाकलाः

कर्तृ ताशून्यशुद्धबोधात्मानः, तावग्रेष तत्त्वेश्वार्त सकल-प्रलयाकलात्मक-पुर्वविस्या-

परिचितम् एषा प्रमेयम् । मायायां शून्तप्रकृत्यादि प्रलयकेवलिनां स्वेच्छितं

प्रलीनकलं प्रथमय् । शितिपर्यन्तावस्थितानां तु सकलानां सर्वतो भिन्नानां

nature of parā-para i.e. both identical and different, (a stage in which the experience is of the form 'I am this') (in which the experience is dominated (ācchādita) by the Consciousness of I (ahantā), and (in which the experience of) this-ness (idantā) is (yet) incipient (asphuṭa), even so there is the group of experients (pramātṛs), called mantramahesvaras who are governed by the blessed Lord Sadāśiva,33 and whose existence in that state is brought about by the will of the highest Lord.

Just as in the Īśvara tattva (principle), the entire universe is apprehended (grāhya) (in the form, "I am this") where both the consciousness of I (ahantā) and that of this (idantā) are simultaneously distinct (sphuṭa), even so (tathāvidha eva) is (the consciousness of) the group of indivi-

dual experients (known as) mantresvara, governed by venerable Īśvara.34

In the stage of Vidyā or Śuddha Vidyā, just as there are the experients, called Mantras, of different states together with many secondary distinctions, governed by Anantabhaṭṭāraka, even so there is as an object of knowledge (prameya) one universe whose sole essence consists of differentiations.35

Above Māyā (and below Śuddha Vidyā) are the experients, called Vijñānākalas who are devoid of (the sense of) agency (kartrtā), and who are of the nature of pure awareness (Śuddha-bodhātmānaḥ). Corresponding to them is their object (prameya)

परिमितानां तथाभूतानामेव प्रमेयम् । तथातुवीर्णशिवभट्टारकस्य प्रकाशैकवपुषः प्रकाशैक-

ष्या एव स तावाः । श्रीमत्परमशिवस्य पुनः विशोतीर्ण-विश्वात्मक-परमानन्दमय-

प्रकाशैकघनस्य एवंविधमेव शिवादि-धरण्यन्तम् शाङ्खिलम् प्राणदेहेनैव स्फुरति; न

तु वस्तुतः शून्यम् किंचित् प्राहुः साहक वाः; शाङ्खिलम् तु श्रीपरमशिवभट्टारक एव

इत्यम् नानावैचित्र्यसहलेः स्फुरति । इत्यभिहितप्रायम् ॥ ३ ॥

यथा च भगवान् विश्वशरीर:, तथा

जितिसंकुचितात्मा चेतनोऽपि संकुचितविम्वमयः ॥ ४ ॥

श्रीपरमशिवः स्वात्ममयेन स्थितं विश्वं सदाशिवावर्जितेन रूपेण प्रवबिम्ब-

पियः पूर्वं चिदेवेक्ष्याध्यातिमयानाधिष्ठितपर्यन्तशून्यातिमन्यात्मतया प्रकाश-

मेवन प्रकाशामानतया स्फुरति; ततः चिद्रसार्यानतारूपशेषतत्स्वमुदनभाव-

The magnificent highest Śiva desiring to manifest the universe, which lies in Him as identical with Himself, in the form of Sadāśiva and other appropriate forms flashes forth (prakāśamānatā sphurati) at first as non-different from the light (of consciousness) (prakāśābhedena) but experiencing the unity of consciousness (in which the universe is identified with consciousness) (cidaikya-akhyātimaya),§ of which state anāśrita-śiva is only another name, (anāśrita-Śiva-paryāya),40 and being (as yet) more void than the void itself (from the point of view of any objective manifestation).41 (Then He unfolds Himself in the totality of manifestations viz., principles (tattvas), worlds (bhuvanas), entities (bhāvas) and their respective experients (pramātṛs) that are only a solidified form (āśyānatārūpa) of Cit-essence.‡

• Prof. Leidecker translates it in the following way: "has cetana, which is qualified by the contraction of Citi, been formed of the contracted universe". This hardly makes any sense.

§ Akhyāti is that state for which the time being negates or keeps away from Śiva the consciousness of his full nature (Śiva svacchūpāpohanam).

‡ Prof. Leidecker gives a curious translation of this sentence, viz. "He is their true nature, when they distinguish themselves by not having lost the savour of cit", Cit-rasa does not mean 'the savour of cit,' but the essence of cit, and āśyānatā does not mean non-distinction, but solidification, i.e. concrete manifestation of the subtile essence of cit (cit-rasa). Rasa is sap or juice in this context, and suggests that as liquid juice may be solidified, even so cit may assume concrete manifestation.

50

प्रत्यभिज्ञाहृदयम्

तत्तत्प्रमातृभेदातमतयापि प्रयते । यथा च एवं भगवान् विश्वशरीरः; तथा

'चितिसङ्कोचात्मा' सकुचितचिदूपः; 'चेतनो' ग्राहकौपि वटधानिकावलत् संकु-

चिताशेषविश्वरूपः । तथा च सिद्धान्तवचनम्

'विग्रहो विग्रही चैव सर्वविग्रहविग्रही ।'

इति । त्रिशिरोमतेsपि

सर्वदेवमयः कायस्तं वेदान्ती शृणु प्रिये ।

पृथिवी कठिनत्वेन द्ववतत्त्वेन प्रकाशिततमम् ॥'

इत्युपक्रम्य

'त्रिशिरोरहैरवः साक्षाद्व्याप्त्य विश्वं व्यवस्थितः ॥'

इत्यन्तेन ग्राहकस्य सकुचितविश्वमयत्वमेव व्याहरति ।

As thus the Lord is universe-bodied (bhagavān viśvaśarīrah)

so the (individual) experient also, because of consciousness

being contracted, has the body of the entire universe in a con-

tracted form even as the vata tree is in a contracted form in its

seed. So does the Siddhānta (the settled doctrine of the system)

say :

"One body and embodied really include all the bodies

and the embodied."

Triṣiromata42 also declares that the subject or self becomes

the universe in a contracted form. Beginning (thus) :

"The body is of the form of all gods;43 hear now, con-

cerning it, my dear.44 It is called earth because of its solidity,

and water because of its fluidity," it ends by saying.

"The three-headed Bhairava45 is present in person

(sākṣāt vyavasthitaḥ), pervading the entire universe."

57

चितिसङ्कोचात्मा ४

ग्रयं च ग्रन्थाशयः:—ग्राहकौपि ग्राह्यप्रकारैकात्म्येन उत्तरोत्तरमयुक्त्या च

विश्वशरीरौशिवैक्यरूप एव, केवलं तन्मायावशात् ग्राह्यप्रविभक्ततस्वरूपत्वात् संकु-

चित इव ग्राभाति; संकोचौपि विचार्यमाणः चिदैकात्म्येन प्रथमात्मकवात् चिन्मय

एव, धन्यस्तु न किंचित् ।—इति सर्वो ग्राहको विश्वशरीरः शिवमात्रात्मक एव ।

तदुक्तं जयैव

'अस्यातिरेव न स्याति स्यातिरेवावशिष्यते ।

स्याति चेत् स्यातिरूपत्वात् स्यातिरेवावशिष्यते ॥'

इति । ग्रन्थेनैव ग्रन्थाशयेन श्रीस्पन्दशास्त्रेऽपि

'यस्मात्सर्वमयो जीवः ......*।'

Here this is the implication. The experient or subject is

identical with Śiva whose body is the universe, because light (of

consciousness) is his true nature, and because of the reason-

ings of the Āgamas (just) mentioned; only because of

(Śiva's) Māyā-Śakti he (the experient) appears as contracted,

because his real nature is not manifested. Contraction also,

on (close) consideration, consists of cit (consciousness) only,

since it is manifested only as of the nature of cit, otherwise

(i.e. in the absence of its being manifested, and it can be mani-

fested only when it is of the nature of consciousness), it becomes

mere nothing. Thus every subject is identical with revered

Śiva whose body is the universe. It has been said by myself

(elsewhere).

"If it be said that akhyāti or nescience is that which never

appears i.e. which is never experienced, then appearance, or

knowledge alone remains. If it be said that akhyāti does appear

i.e. is experienced (in some form), then (obviously) being of

the nature of knowledge, knowledge alone remains.48

With this intention, the identity of the Jiva (the indivi-

dual experient), and Śiva (the universal experient) has been

declared in Spandaśāstra47 (in the verse) starting with :

58

हर्युपनय

'तेन शब्दार्थचिन्तासु न सवस्था न यः शिवः ॥'

इत्यादिना शिवजीवयोरेवमेव उक्तः । एतत्स्वपरिज्ञानमेव मुक्तिः; एतत्स्वापरिज्ञानमेव च बन्धः; -इति परव्याप्ति एव एतत् ॥ ४ ॥

मनु प्राहकोऽयं विकल्पमयः, विकल्पनं च चित्तहेतुकं; सति च चित्ते, कथमस्य शिवात्मकत्वम् ?-इति शङ्कितवा चित्तमेव निर्णयतुमाह—

"Because the Jiva is identical with the whole universe", and concluding with (the line) "Hence whether in the word or object or mental apprehension there is no state which is not Siva"* [Spandakārikā of Vasugupta — Nişyanda, II. vv. 3-4.]

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

An objection might be raisedviz., the subject or experient is of the nature of vikalpa,48 and vikalpa is due to Citta.49 Cittā being there (i.e. being the nature of the subject), how can he (the subject) be of the nature of Siva.† Apprehending (such an objection), the (author) in order to settle (the connotation of) Citta itself, says:

*Prof. Leidecker gives peculiar translation of this "Therefore, if one reflects deeper on the meaning of the words, (one becomes aware that), this is not the condition, not the one that is Siva." The last sentence—"this is not the condition….Siva" is meaningless. Not being able to understand the meaning, he calls the text itself unintelligible in his note on p. 116. The text is not at all unintelligible. The simple meaning is "There is no state which is not Siva". Another reading of the last half of this line is—‘na sāvasthā nā yā Sivah.’

† What the objector means to say is this : The subject goes on making all kinds of vikalpas, for he does all his thinking by means of citta, and the nature of citta is to form vikalpas. So long as the citta lasts, how can the subject be of the nature of Siva who is nirvikalpa?

59

चितिरेव चेतनपदादवरुढा चेत्यसङ्कोचिनी चित्तम् ॥ ५ ॥

न चित्तं नाम प्रज्ञातं किंचित्, नापि तु सेच भगवान् तत् । तथा हि सा स्वरूपं गोपयित्वा यदा सङ्कोचं गृह्णाति, तदा ह्रयी गतिः; कदाचित् उल्लसित-मपि सङ्कोचं गुप्तीकृत्य चित्प्राधान्येन स्फुरति, कदाचित् सङ्कोचप्राधान्यतया । चित्प्राधान्यपक्षे सहजे, प्रकाशमानप्रधानत्वे चितानाकलता; प्रकाशपरामर्श-

Sūtra 5. "Citi (universal consciousness) itself descending (from the stage of) Cetana (the uncontracted conscious stage) becomes Citta (individual consciousness) inasmuch as it becomes contracted (Sañkocini) in conformity with the objects of consciousness (cetyā)."

Commentary

Truly speaking Citta (individual consciousness) is not anything else, rather it is the exalted Citi (universal consciousness) itself. Now, when Citi concealing its real nature accepts contraction or limitation, then it has only two aspects. Sometimes it flashes forth with the predominance of Cit, subordinating to itself limitation which has made its appearance; sometimes (it appears) with the predominance of limitation

In the case of Cit being predominant in its natural state, and there being the predominance of prakāśa only (without vimarśa), its pramātṛ, or experient is Vijñānākala.50 In the case of both prakāśa and vimarśa being predominant,* the experient is vidyāpramātā.51 Even in this state (prakāśa-parāmarśa-

*Prof. Leidecker has given a very curious translation of this, viz., "But when the (divine) light is being impaired". This neither conveys any sense; nor is it borne out by any linguistic or grammatical consideration. Prakāśa-parāmarśa-pradhānatve means 'in the case of prakāśa and vimarśa — both being predominant'. Here 'parāmarśa' is a synonym of 'vimarśa'.

प्रधानत्वे तु विशिष्टप्रथातुता । तनुत्रपि करणसङ्कोचस्य तनुतायाम्, ईश- सदाशिवा-नाशितरुपता । समाधिप्रयत्नोपाजिते तु चित्प्रधानत्वे शुद्धाध्वप्रमातृतात कस्मात्कम्

प्रकर्षवती । सङ्कोचप्रधानत्वे तु शून्यादिविषमतृतात । एवमवस्थिते सति, 'चितिरेव'

pradhānatve), as the contraction (of consciousnessness) is gradually

less, there are the stages of Īśa, Sadāśiva and Anāśrita-Śiva.§ In the predominance of cit, however, acquired through effort of

contemplation (samādhi), the knowership of the pure path53

reaches the highest degree by stages.‡

Where, however, contraction or limitation (of cit) is

predominant, there occurs the knowership of the Void etc.54

This being the position, citi (the universal consciousnessness)

itself, in the form of the limited subject, descending from its

stage of cetana (universal consciousness), disposed towards com-prehending objects, being limited by its objects of conscious-

ness, like blue (i.e. external object of consciousness), pleasure

(i.e. internal object of consciousnessness) etc. being limited by

§ Prof. Leidecker has translated ‘tanutāyām corporeality’. This is

simply absurd. The text, very clearly says, Saṅkocnsya tanutāyām Īśa-sadā-śiva-anāśrita-rūpatā i.e. in the case of the tanutā of contraction, there

are the states of Īśa, Sadāśiva and Anāśrita-Śiva. If tanutā is to be translated as corporeality, as Prof. Leidecker has done, it would mean

that the states of Īśa, Sadāśiva etc. get more and more corporeal. This

would be the height of absurdity. Tanutā here means attenuation not corpo-reality.

‡ The idea is that Cit-pradhānatva (predominance of cit) is either natu-ral (sahaja) or acquired through the effort of Samādhi (Samādhi-prayatna-

pārijita). In the predominance of cit which is of the natural type, there

may be either predominance of prakāśa only in which case, the expe-rient is Vijñānākala or there may be predominance of both prakāśa and

vimarśa in which case the experiens are the Vidyāpramātāras.

In the case of predominance of Cit acquired through the effort of

Samādhi, the Śuddhādhvapramātāras reach the highest degree bv stages

चितिरेव ५

सङ्कुचितप्राहरूपा 'चेतनपदात् प्रवृत्त'-'ग्रहणप्रहणोन्मुखी सती 'चेतयेन'-नील-शुक्लादिना 'सङ्कोचिनी' उभयसङ्कोचसङ्कुचितैव चित्तस् । तथा च—

'स्वारूपेषु भावेषु पत्युज्ञां क्रिया च या ।

मायातृत्नीये ते एव पशो: सत्‌वं रजस्तमः ॥'

इत्यादिना स्वातन्त्र्यात्मा चितिशक्तिरेव ज्ञानक्रियामायामक्षितरुपा पशु-दशायां सङ्कोचप्रकर्षात् सत्‌व-रजस्तमः-स्वभावविक्षित्तमतया रूढतिं: इति

श्रीप्रत्यभिज्ञायामुक्तस् । शत् एवं श्रोतव्यगर्भस्तोत्रे विकल्पदशायामसि तात्विक-

स्वरुपस्‌दृशावल् तदनुसरणाभिप्रायेण उक्तस्—

'अत एव तु ये केचित्परमार्थानुसारिणः ।

तेषां तत्र स्वरूपस्य स्वज्योतिष्ट्वं न लुप्यते ॥'

both limitations (i.e. external and internal objects of conscious-ness) becomes citta (individual consciousnessness). Thus has it

been said in the excellent Pratyabhijñā.

Jñāna, Kriyā and the third Śakti Māyā of the Lord (Śiva) appear as sattva, rajas and tamas in the case of Paśu (the

individual jīva) in respect of the objective realities which are

like Hís (Lord’s) own limbs.55 By this and other such state-ments, (it is clear that) Citi (universal consciousnessness) which

is of the nature of absolute freedom and which has the powers

of jñāna, kriyā, and māyā appears owing to excess of limitation

in the state of paśu (the individual soul) as Citta (individual con-sciousinessness) which is of the nature of sattva, rajas, and tamas.56

This has been stated in Pratyabhijñā (i.e. Īśvara-pratyabhijñā of

Utpala-deva I. 4, 3).

Because the individual consciousness is, even in the state

of Vikalpa,57 of the nature of the highest real (i.e. Śiva),

therefore with a view to pursuing that (tat i.e. the Highest

Real), it has been said in the excellent Tattva-garbha-stotra.

इति ॥ ५ ॥

चित्तमेव तु मायाप्रमातुः स्वरूपम्—इत्याह—

तन्मयो मायाप्रमाता ॥ ६ ॥

वैहप्राणपदं तावत् चित्तप्रधानमेव; शून्यभूमिरूपि चित्तसंस्कारवश्येव;

शून्यतया ततो व्यतिरिक्तस्य स्वकर्तव्यनुधावनावभाव: स्यात्;—इति चित्तमय एव

सत्यपि: प्रमाता । शून्यनेव प्राशयेन शिवसूत्रेषु वस्तुवृत्तानुसारेण

'चैतन्यमात्मा' (१—१)

इत्यस्मिधाय, मायाप्रमातृलक्षणावसरे पुन:

'चित्तमात्मा' (३—१)

"Therefore in all those who are pursuers of the Highest Truth, the

self-luminous character of their inmost nature never disappears (in any

condition)".

In view of the fact that citta alone is the real nature of

Māyāpramātṛ, it is said—

Sūtra 6. The Māyāpramātṛ58 consists of it (i.e. Citta).

Commentary

Citta is predominant in the sphere of life and body. The

sphere of the void also consists of the saṃskāras (impressions,

dispositions) of the Citta, otherwise one who awakes (from the

experience of the void) would not be able to follow one's duties.

Therfore, māyāpramātṛ consists of Citta only. With this purport,

in Śivasūtras, while discussing reality (vastu-vṛtta-anusāreṇa), having said that universal consciousness (caitanyam) is the

Self, it is again said that "individual consciousness (cittam) is

the self" when the occasion for discussing the characteristics of

māyāpramātṛ arises.

स चैको ७

इत्युक्तम् ॥ ६ ॥

प्रास्येव सम्यक् स्वरूपज्ञानात् यतो मुक्ति:, प्रासम्यक् तु संसार:; तत: तिलश

एतत्स्वरूपं निर्माण्डं भतुमाह—

स चैको द्विरूपपञ्चत्रिमयचतुरात्मा

सप्तपञ्चकस्वभाव: ॥ ७ ॥

निर्णीतदिशा चिदात्मा शिवभट्टारक एव 'एक' आत्मा, न तु अन्य: कश्चित्;

प्रकाशस्य देशकालादिविभि: भेदव्यवोगात्; जडस्य तु ग्राहकत्वानुपपत्ते: । प्रकाश

एव यत: स्वातन्त्र्यात् गृहीतप्राणादिसंकोच: संकुचितार्थग्राहकतामश्नुते, तत:

ग्रासौ प्रकाशशक्तिसंकोचावभावस्वभावां 'हिरूप:' । प्राणच-मायोय-कार्मंसल—

Since mukti or liberation is possible only by a correct

knowledge of the true nature of the Self, and transmigration

(from life to life) (saṃsāra) is due to an incorrect knowledge

(thereof), therefore is it proposed to analyse the true nature of

it (i.e. the Self) bit by bit—

Sūtra 7. And (though) he is one, he becomes of

twofold form, threefold, fourfold, and of the nature of

seven pentads.

Commentary

From the point of view of what has already been defi-

nitely stated, exalted Śiva only who is of the nature of Cit is the

one Ātmā and none other, because the light (of consciousness)

cannot be divided by space and time, and the merely inert can-

not be a subject.*

• The meaning is — jada or the merely inert can only be an object of

experience, not a subject of experience.

वृत्तत्वात् 'त्रिमयः' । शून्य-प्राण-पुरुषात्मकशरीरस्वभावात् 'चतुरात्मा' सप्त-पञ्चकात्मक-शिवादिप्रथिषुयल्तानि पञ्चविंशतिस्वानां 'तत्त्वभावः' । तथा शिवादि सकलान्त-प्रमतृसप्तकस्वरूपं; चिदानन्देच्छा-ज्ञान-कियाशक्तिरूपचतुष्टयेऽपि श्राख्यातिवशात् कला-विद्या-राग-काल-नियतिकचतुष्कवलितत्वात् पञ्चकस्वरूपः । एवं च शिवेकरूपत्वेन, पञ्चविंशतिस्वमयत्वेन, प्रमातृसप्तकस्वभावत्वेन चिदादि-

Since consciousness (lit., light of consciousness) itself, through the sovereignty of its free will,59 assumes the limitation of prāṇa etc. and the state of the experient of limited objects, therefore is it that it is of twofold form, viz., the manifester i.e. the light of consciousness, and limited manifestation.

Owing to its being covered by the mala60 pertaining to aṇu, māyā, and karma, it becomes threefold.

It (also) becomes fourfold, because of its assuming the nature of (1) Śūnya61 (2) brāṇa (3) puryaṣṭaka62 and (4) the gross body.

The seven pentads i.e., the thirty-five tattvas (principles), from Śiva down to the earth are (also) its nature (or sapta and pañca in the sūtra may be taken separately as seven and five). So from Śiva down to sakala, the consciousness consists of a heptad of experients.§ Though its essential nature is that of cit (consciousness), ānanda (bliss), icchā (will), jñāna (knowledge), kriyā (action) - a fivefold nature, it becomes of the form of another pentad, limited as it becomes by the coverings of kalā, vidyā, rāga, kāla, and niyati;63 owing to akhyāti (nescience). Thus only when it is recognized that the one Reality which is only Śiva becomes thirtyfive principles,

§ The seven experients are 1 Śiva-pramātā, 2 Mantra-maheśvara 3 Mantresvara 4 Mantra, 5 Vijñānākala, 6 Pralayākala, and 7 Sakala.

शास्तिपञ्चकात्मकत्वेन च ग्रयं प्रत्यभिज्ञायमानो मुक्तितवः; प्रत्यया तु संसारहेतुः ॥७॥

एवं च

तद्भूमिका: सर्वदर्शिनस्थितय: ॥ ५ ॥

'सर्वेषां' चार्वाकादिबौद्धानां 'स्थितयः'-सिद्धान्ता: 'तस्य' एतस्य प्रातम्नो नटस्येव स्वेच्छावशगूहीताः । कतिमा 'भूमिकाः' । तथा च

Sūtra 8. The positions of the various systems of philosophy are only various roles of that (Consciousness or Self).

Commentary

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

Thus the Cārvākas (i.e. followers of Cārvāka system) maintain that the Self is identical with the body characterized by consciousness. The followers of Nyāya etc.* consider Self so long as it is in the worldly condition, as practically identical

• By etc. is to be understood Vaiśeṣika.

इति चार्वाका:

नैयायिकादयो ज्ञानादिगुणगणाश्रयं बुद्धितत्त्वप्रायमेव श्रात्मानं संसृती

मन्यन्ते, तद्पवर्ग तु दुर्लेभे शून्यप्रायम् ।

ब्रह्मन् प्रतीतिप्रत्येय: सुखदु:खाद्युपाधिभि: तिरस्कृत: श्रात्मा—इति मन्वाना

मीमांसका श्रपि बुद्धावेव निविष्टा: ।

ज्ञानसंतान एव तत्त्वम्—इति सौगता बुद्धिवृत्तिषु एव पर्यवसिताः ।

प्राण एव श्रात्मा—इति केचित् श्रुत्यन्तविद: ।

प्रसदेव इदमासीत्—इत्यभावबहुलवादिन: शून्यभुवमवगाह्य स्थिता: ।

माध्यमिका श्रपि एवमेव ।

परा प्रकृति: भगवान् वासुदेव: तदैश्वर्यमुपाधिर्भया एव जीवा—

with buddhi (intuitive faculty of certain knowledge) which is the substratum of knowledge, and other qualities. In liberation when buddhi disappears, they regard Self as almost identical with the void. The followers of Mīmāṃsā are also tied down to buddhi inasmuch as they think that what is known in the cognition of ‘I’ veiled by the upādhis64 i.e. the limiting conditions of pleasure and pain, is the Self. The followers of Sugata65 also stop with only the functions of buddhi, maintaining that the fundamental principle is only a continuum of cognitions. Some of the followers of Vedānta regard prāṇa (the vital principle) as the Self.

The Brahmavādins (advocates of the Veda) who consider non-being (abhāva) as the fundamental principle on the ground (of the Upaniṣadic dictum) that ‘all this was originally non-being’, accept the position of the void, and are (thus) landed in it. The Mādhyamikas66 are also in the same position.

The Pāñcaratras67 (believe) that Lord Vāsudeva is the highest cause (prakṛti);68 the individual souls are like sparks

तत्त्वमिका: न

इति पाञ्चरात्ना: परस्या प्रकृते: परिणाममाध्यमुपगमात् श्रव्यक्ते एव श्रभि-

निविष्टा: ।

सांख्यावयस्तु विज्ञानाकलप्रायां भूमिमवलम्बते ।

सदेव इदमग्र श्रासीत्—इति ईश्वरतत्त्वपदार्थमाश्रिता श्रपरे श्रुत्यन्तविद: ।

शब्दब्रह्ममयं पश्यन्तीषुपं श्रात्मतत्त्वम्—इति वैयाकरणा: श्रीसदाशिव-

पदमध्यासिताः । एवमन्यदापि ज्ञातव्यम् । एतच्च श्रागामेषु

‘बुद्धितत्त्वे स्थिता बौद्धा गुरो:शिष्ये वार्ता: ।

स्थिताः वेदविद: पु` सि अव्यक्ते पाञ्चरात्रिका: ॥’

इत्यादिना निरूपितम् ।

The Sāṅkhyas71 and others ( of similar views) cling to the stage characterized mostly by the Vijñānākalas.72

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

The exponents of Vyākaraṇa,73 considering Ātman (Self) principle as śabda-brahman74 in the form of paśyantī75 attribute the highest reality to Śrī Sadāśiva. Likewise other systems may also be inferred (to represent only a part of our system). This has also been described in the Āgamas76 (in the following verse) :

"The Buddhists rest content with the Buddhi principle, the Ārhatas77 with the guṇas, the Veda-knowers with the Puruṣa and the Pāñcarātrika with avyakta."

विश्वोत्तीर्णमात्रतत्त्वम्-इति तांत्रिकाः ।

विश्वमयं इति-कुलादाम्नायानुविष्टाः ।

विश्वोत्तीर्णं विश्वमयं च—इति नैकाविद् दर्शविदः ।

एवम् एकस्यैव चिदात्मनो भगवतः स्वातन्त्र्यावभासिताः सर्वां इमा भूमिकाः

स्वातन्त्र्यप्रच्छादनोन्मीलनतारतम्यभेदिताः । भवन्ति एक एव एतावद्‌चात्र भेदः ।

मितवृत्तयस्तु प्रश्नांशिकासु तदिच्छयैव ग्रसिताः प्राहिता: येन वेहाविषु भूमिषु

पूर्वपूर्वेग्रामातृख्यान्तरसृतप्रथायामपि उत्कृष्टतमा अध्यात्मप्रविष्टतया विद्या

न लभन्ते । यथोक्तम्—

The Tāntrīkas79 manitain that the ātman principle transcends the universe. Those who are wedded to the sacred

texts of Kula80 etc. consider that the ātman principle is steeped in the universe (i.e. that the universe is only a form of the

Ātman). The knowers of Trika81 philosophy etc., however, maintain that the ātman principle is both immanent in the universe

and transcends it.

Thus of the one Divine whose essence is consciousness, all these roles are displayed by his absolute will, (and) the

differences in the roles are due to the various gradations in which that absolute free will either chooses to reveal or conceal

itself. Therefore there is one Ātman only pervading all these (roles).

Those of limited vision, however, in various parts are caused to identify themselves with the various (limited) stages

by His will on account of which, even though when it is made clear that the the essential reason of the erroneous concepts

of the preceding experients lies in their identification with the body etc., they are unable to comprehend the great pervasion

(of the Ātman) described above (by Trika philosophy, viz., that the Ātman is both immanent in the universe and transcends

it) unless the Śakti82 of the Highest descend upon them (i.e. without the grace of the Highest). As has been said—

‘वैष्णववाद्यास्तु ये केचिद्विद्यारामैः रक्षितताः ।

न विदन्ति परं देवं सर्वज्ञं ज्ञानचक्षुषा ॥’

इति । तथ

‘भ्रमयतयेव तान्माया ह्यमोक्षे मोक्षलिप्सया ।

इति ।

‘ते आत्मोपासकाः शवं न गच्छन्ति परं पदम् ॥’

इति च ।

श्रपि च ‘सर्वेषां दर्शनेनातां’-समस्ततां नीलसुखादिविज्ञानानां या: ‘स्फीततयै-

-श्रतिमुखरूपा विश्वालतया ताः ‘तद्भूमिकाः’-चिदानन्दघनस्वात्मसवशीकरणप्रकट-

पायाः । तथा हि यदा यदा बहिमुंखं रूपं स्वरूपे विश्राम्यति, तदा तदा बाल्य-

"The Vaiṣṇavas and others who are coloured (i.e. whose minds are coloured) by the attachment or colour of Vidyā,83 do not know the highest

God, the omniscient, full of knowledge. Likewise, (it has been said) in Svacchanda Tantra, (10th Paṭala, verse 1141)—

It is only Māyā which whirls these (followers of other systems) round who desire to obtain liberation (mokṣa) in non-liberation (i.e. in

those disciplines and scriptures which are incapable of offering liberation)"

and also, (it has been said in Netra Tantra, 8th Paṭala, verse 30)

"Those who are attached to the limited as the Self (e.g., the body as Self, the buddhi as Self etc.) do not reach the highest stage of Śiva".* Also

(There is another interpretation of the sūtra : Darśana is to be interpreted, not as a system of philosophy, but merely as knowledge;

sthiti, not as stage, but as inward cessation; bhūmikā — not as role, but as means - the whole interpretation is as follows ):The

*Prof. Leidecker's translation - "The worshippers of ātman do not reach the highest place" is to say the least, highly misleading. It is not the worshippers of the Self who do not reach the highest stage, but those who consider the body, buddhi etc. as Self.

70

प्रत्यभिज्ञाहृदयम्

वस्तूपसंहार;; ग्रनतः प्रशान्तपदावस्थिति;; ततदुदयेऽप्यरसंचितसंतत्यासूत्रणम; — इति सृष्टि-स्थिति-संहारमेलनडपा इयं तुरीया संवित्प्रेष्टारिका तत्सृष्ट्यचिद-भेदान् उद्गमयती संहरती च, सदा पूर्णा च, कुशा च, उभयरूपा च श्रतुबयात्मा च, आकममेव स्फुरन्ती स्थिता । उक्तं च श्रीप्रत्यभिज्ञाटीकायाम—

'तावदर्थावलेहेन उत्कृष्टिति, पूर्णा च भवति'

sthitis i.e. the inward cessation of all darśanas i.e. all empirical knowledge, e.g., the experience of (an external thing as) colour, like blue, or an (inner) experience like, pleasure etc. becomes a means of the manifestation of the essential nature of tat i.e., Śiva who is of the nature of consciousness and mass of bliss. So, whenever the external form (of consciousness) comes to rest in the essential nature (of the knower), there ensues the cessation of the external thing (samhāra), resting in a condition of inner peace, and then commencement of a continuous series of various experiences (samvit-santati) which will be arising anew (udesyat). Thus this venerable turīyā84 (fourth) consciousness whose nature it is to hold together emanation, maintenance and re-absorption flashes forth ceaselessly (lit. without succession) now sending forth diversities of various emanations (created things), and now withdrawing (them) — always emaciated and yet always full, of both forms (i.e. both emaciated and full) and also not undergoing any of these forms.* It has been said in Śri Pratyabhijñā-tikā — “When re-absorbing the objects, she (Sakti) flashes (lit. rises) (in Her

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

71

छिद्रत् ९

एषा च भट्टारिका कमात्क्रमं प्रधिकमनुशील्यमाना स्वात्मसात्करोत्येव भक्तजनम् ॥९॥

यदि एवंततस्य ग्रात्मनो विभिन्नि;, तत् कथं श्रेयं मलावृत; श्रणु: कलादि-वलित: संसारीो ग्रभिधीयते ? -इत्याह—

छिद्रतच्छुभितसंकोचात् मलावृतः संसारी ॥ ९ ॥

यदा 'चिदात्मा' परमेश्वर: स्वस्वातन्त्र्यांत् श्रमेदव्याप्तं निमजय मेद-व्याप्तिम् प्रवबम्बते, तदा 'तदोया इच्छाविशदकल्प:' श्रणुसंकुचिता ग्रपि 'संकोच-वल्यो' भान्ति; तदानीमेव च श्रेयं 'मलावृतः संसारी' भवति । तथा च श्रमप्रति-

nature), and so she is full."† This venerable (power) being resorted to more and more makes her devotee her own step by step.

If ātman (Self) who is as described (above), who has (such) greatness, how is it said to be anu (jīva) covered with mala,85 enclosed with kalā86 and other kañcukas, a saṁsārin (transmigrating from one life to another). (In answer to this question), it is said (lit. he, the author says) :

Sūtra 9. In consequence of its limitation of Śakti,§ reality which is all consciousness, becomes the mala-covered saṁsārin.

Commentary

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

† Prof. Leidecker says that avaleha (i.e. licking) is meaningless here and suggests the reading avahela. But the reading avaleha is perfectly correct. It means licking, devouring i.e. re-absorbing the objects. Space, time and objects are devoured by Turīyā in which only I-consciousness remains.

§ Prof. Leidecker translates cid-vat as cit-like. The vat suffix does not connote likeness here, but means 'full of' cidvat means the ultimate Principle which is all consciousness. Śiva is not cit-like but all cit. Kṣemarāja also explains cidvat as "cidātma" in his commentary on this Sūtra.

हुतस्वातन्यरूपा इच्छाशक्ति: संकुचिता सती प्रापूर्णस्वातन्यरूपं ग्राह्यं मलम्;

ज्ञानाश्रित: क्रमें संकुचोचात् प्रबोधे सवंवस्त्वस्य किंचित्‌ज्ञानत्वापते: प्रान्तःकरण-बुद्धिन्द्रिय-यतापत्तिपूर्वकं श्रयतलं संकुच्यप्रहणेन भिन्नवेच्छप्रायं सायीं मलम्; क्रियाशक्ति: क्रमें श्रवंक्तुं त्वस्य फिंचिकर्तुं त्वाप्ते: क्रमेंनियतिरूप-संकुच्यप्रहणपूर्वकं भ्रत्यतन्तं परिमिततां प्राप्ता शुभाशुभानुश्ठानमयं कार्म मलम्। तथा सर्वक्तुं त्व-सर्ववातत्-पूर्णत्व-नित्यत्व-व्यापक्तवशवाततय: संकुच्यं गृहूणा यथाक्कं कल-विद्या-राग-काल-नियतिरूपतया मान्ति। तथाविधशक्त त्रयं शशित्वरिद्र: संसारो उच्यते;

स्वाशक्तिविकासो तु शिव एव ॥९॥

ननु संसार्यवस्थायाम् ग्रस्तस्य किंचित् शिवतत्त्वचितम् श्रमिज्ञानमस्ति येन शिव एव तथावस्थित:?–इत्ययुद्भोष्यते। इत्याह–

तथापि तद्वत् पञ्च कृत्यनि करोति ॥१०॥

इह ईश्वराद्वयवादनये ब्रह्मावादिन्य: श्रयमेव विशेष:; यत्

‘सृष्टिसंहारकर्तारं विलयस्थितिकारकम् ।

in Śakti. With the (full) unfoldment of his śaktis, however, he is Śiva himself.

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

Sūtra 10. “Even in this condition (of the empirical self), he (the individual) does the five kṛtyas (deeds) like Him (i.e. like Śiva).”

Commentary

Here, the distinction between the Īśvarādvaya90 philosophy from (that of) the Brahmavādins91 lies in this — that the divine whose essence is consciousness* always retains his authorship of the fivefold act which92 is- in accordance with what has been stated by the grand Svacchanda and other disciplines (of Śaiva philosophy), viz., (Vide. Svacchanda Tantralst Paṭala, 3rd verse) “( I bow to the ) Divine who brings about (1) emanation (sṛṣṭi), (2) re-absorption (saṃhāra), (3) concealment

• Cidātman does not mean cit-like as Prof. Leidecker has translated it, but ‘whose essence is cit or consciousness’.

अनुग्रहकरं देवं प्रागातातिविनाशनम् ॥'

इति श्रीमत्स्वच्छन्दादिवासनोक्तनोत्थया सदा पञ्चविधकृत्यकारितवं चिदात्मनो भगवान् । यथा च भगवान् शुद्धेतरावस्फारणक्रमेण स्वरूपविकासरूपाणि सृष्ट्यादीनि करोति, ‘तथा’ संकुचितचिच्छविततया संसारभूमिकायामपि ‘पञ्चकृत्यानि’ विधत्ते । तथा हि

‘तदेवं व्यवहारेऽपि प्रशुद्रेऽहिमादिवत् ।

भासनं सृष्टिरत्यादि यामिच्छत्या भासतेह च: ॥'

इति प्रत्यभिज्ञाकारिकावृत्तौर्थवृत्तौ देहप्राणादिपदं प्राविशन् चिदूर्मो महेश्वरो बहिर्मुखीभावावसरे नीलादिविकर्मं नियतदेशकालाविततया यदा (vilaya), (4) maintenance (of the world) (sthiti), who dispenses, (5) grace (anugraha), and who destroys the affliction of those who have bowed down (to Him)”.*

Just as the Exalted One (Śiva) by the process of expansion in the extrinsic course93 (i.e. mundane manifestation) brings about emanation etc., which are an unfoldment of his real nature, so does He carry out the five processes even in the condition of saṁsāra, by limiting His consciousness-power. So that (as it has been said) (in Īsvarpratyabhijñā, VI Āhnika, 7th verse).

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

Thus according to the view-point of Pratyabhijñākārikā, when the great Lord who is consciousness (lit. whose form is consciousness) entering into the sphere of the body, prāṇa

ग्राभासयति, तदा नियतदेशकालाद्याभासांशेऽग्रास्य लुप्ततां; प्रत्यदेशकालाद्याभासांशे ग्रास्य संहर्त्तुता; नीलाद्याभासांशे स्थापकता; भेदेन ग्राभासांशे विलायकारितां; प्रकाशोऽयेन प्रकाशने ग्रनुप्रहोऽतुता । यथा च सदा पञ्चविधकृत्यकारितवं भगवत:, तथा मया विलततया स्पन्दसंदोहे निर्णयितम् ।

एवमिदं पञ्चविधकृत्यकारितवं प्रात्नीयं सदा दृढप्रतिपत्त्या परिणीलमानं माहेश्वयं उन्मीलयतेव भक्तिभाजाम् । भ्रात एव ये सदा एतत् परिशीलनतत्परास्ततथ्यै: स्वरूपाविकासं विश्नं जानन्ति जीवन्ति, इत्याम्नाताः । ये तु न

etc. on the occasion of the attention becoming external, makes objects like blue etc. appear in definite space, time etc. then with reference to appearance in definite space, time etc., it is His act of emanation (sraṣṭṛtā). With reference to the appearance of the objects in another space, time etc., it is His act of withdrawal or absorption (saṁharṛtā). With reference to the actual (continuity of the) appearance of blue etc., it is His act of maintenance (sthāpakatā). With reference to its appearance as different, it is His act of concealment94 (vilayakāritā). With reference to the appearance of every thing as identical with the light (of consciousness),95 it is His act of grace (anugrahīṛtā). As to how the Lord is always the author of the fivefold act, I have extensively demonstrated in Spandasandoha. Thus this authorship of the fivefold act occurring within one’s own personal experience, if pursued steadily with firm understanding, reveals the Lord’s greatness to the devotee. Therefore, those who always ponder over this (fivefold act of the Lord), knowing the universe as an unfoldment of the essential nature (of consciousness), become liberated in this very life. This is what the (sacred) tradition maintains (ityāmnātāḥ). Those who do not ponder like this,

तथा, ते सर्वतो विभिन्नं मेयजातं पश्यन्तो बड्घात्मान: ॥९०॥

न च ग्राह्येग्रेव प्रकार: पञ्चविधकृत्यकारितवे, यावत् ग्रह्योऽपि कश्चित्

रहस्यमुपोदस्ति । इत्याह—

श्राभासन-रविच-विमर्शन-बीजावस्थापन-

विलापनतस्तादिनि ॥ ११ ॥

'पञ्चविधकृत्यानि करोति' इति पूर्वतन: सम्बध्यते । श्राभासनमहार्थवृत्त्यै-

दृगादिदृशेःप्रसरणात्मकं यत् यत् ग्राह्यति, तत् तत् सृज्यते; तथा सृष्टे पदे तत्र

आभासन ११

यदा प्रशान्तनिमेषेऽपि कञ्चित् कालं रज्यति, तदा स्थितिदेश्या तत् स्याप्यते;

चमत्कारापरपर्यायोभिमर्शनसमये स हियते । यथोक्तं श्रीरामे

'समाधिवश्न्रे गाढ़न्यैरमेधो मेदभूधर: ।

परामृष्टश्च नष्टश्च त्वद्भक्तिबलशालिभि: ॥

इति । यदा तु संहियमानमपि एतत् ग्रान्तः विचित्राश्चक्रदिविसंस्कारम्

ग्राह्यते, तदा तत् पुन: उदयमवियत्संसारबीजभावनापनं विलयपदं ग्राह्यारो-

प्ति तम् । यदा पुन: तत् तथा ग्रान्तः स्यापितम् ग्रन्यतु वा ग्रन्थशूयमात्रमेव हृदपाक-

Commentary

These i.e. these fivefold acts, he does—this is (syntactically) connected with the previous. From the point of view of the highest end (mahārthadrṣṭyā), whatever appears through the successive functioning (lit. expansion) of the goddess of sight and other (perceptual functions) is, (so to speak) emanated (sṛjyate) (this is ābhāsana or manifesting). An

• Prof. Leidecker gives a very curious translation of this — "Those, however, who do not likewise behold the totality of objects differentiated everywhere" - This is just the opposite of what is meant. In fact, a comma is implied after tathā. This is the reading adopted by the Kashmir Sanskrit Series.

क्रमेण ग्रालग्रासक्रमोया चिदग्निसादभावावं प्राप्याते, तदा पूर्णतापन्नेन ग्रनुगृह्यते एव । इदं च पडचविधकृत्यकारित्वं सर्वस्य सद्गुरुपदेशं

विना न प्रकाशते, इति सद्गुरुपदेशं एतत्प्रायं ग्रनुसर्तव्यं ॥११॥

यस्य पुनः सद्गुरुपदेशं विना एतत्परिज्ञानं नास्ति, तस्य ग्रवच्छादितस्व-स्वरूपाभिः निजाभिः शक्तिभिः व्यामोहितत्वं भवति । इत्याह

तदपरिज्ञाने स्वात्मविस्मृत्यनुप्रयोगिता संसारित्वम् ॥ १२ ॥

'तस्य' एतस्य सदा संशवतः पडचविधकृत्यकारित्वस्य 'अपरिज्ञाने'-

hathapāka100 and by the device of alaṁgrāsa,101 then by bringing about perfection, he (the yogin) enters the state of grace. This kind of the authorship of the fivefold act, though always near at hand to every body, does not become manifest without the instruction of a good guru (i.e. a spiritual master). One should, therefore, take to the reverential service of a good guru in order that this (i.e. the experience of the fivefold act) may become manifest to him.

He, however, who does not acquire the complete knowledge (of the authorship of the fivefold act) owing to the lack of guidance from a good guru remains deluded (saṁsārin) by his own powers (śaktis) since the real nature of every one (of these śaktis) is concealed (from him). Therefore it is said :

Sūtra 12. To be a saṁsārin means being deluded by one's own powers because of the ignorance of that (authorship of the fivefold act).

Commentary

'Tat' i.e. of that (in the sūtra) means the authorship of this fivefold act which is always happening; 'aparijñāne' or

शक्तिपातहेतुकत्सवलोन्मीलनाभावात् चित्प्रकाशने 'स्वाभिः शक्तिभिः व्यामोहितत्वं'- विविधलौकिकशास्त्रीयषडूषणकलीलतत्वं यतः, इदमेव 'संसारित्वम्' । तदुक्तं

'अज्ञानाच्छद्यते लोकस्तः सृष्टिश्च संहृति: ॥

इति ।

'मन्त्रा वरात्मकाः; सर्वे सर्वे वराः शिवात्मकाः॥

इति च । तथा हि—चित्प्रकाशत् अभ्यन्तरिता नित्योदितमहामन्ननरूपा पूर्णाहंविमर्शंमयी या इयं परा वाक्संवित्: प्राणादि-शान्त-रूपाश्रयशक्तिकवर्गाधिष्ठानी-

सा तावत् पश्यन्तीमध्यमाविक्रमेण ग्राहकशून्यतां भासयति । तत्र च परापरत्वेन

ignorance means 'not flashing forth' on account of the absence of the manifestation of one's own power which becomes effective through the descent of Śakti. (The rest of the sūtra means)— acquiring the condition of a saṁsārin (transmigrant) which is due to delusion (vyāmohitatvam) (which means) being nailed by various doubts created by the śāstras (scriptural text), and worldly opinions.

It has been said in the excellent Sarvavīrabhaṭṭāraka :

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

"The essence of all mantras102 consists in letters or sounds, (and) the essence of all letters or sounds is Śiva".

Now then the vāksakti (power of speech) (known as) parā103 (supreme) who is identical with the light of consciousness (i.e. Śiva), who is of the form of great mantra that is eternally sounded, who consists of the consciousness of the perfect 'I', who contains within herself (lit. who is pregnant with) the whole assemblage of śaktis formed by the sounds beginning with 'a' and ending with 'ksa',104 brings into manifestation the sphere

स्वरूपं श्रप्रथयत्ती मायाप्रमातुः श्रस्फुटासाधारणार्थोभासरूपां प्रतिक्षणं

नवनवां विलकल्पक्रियामूलाSSसर्पति, शुद्धाश्रिप च प्रविकलपपृथ्वीं तबच्छादयिता-

मेव दशंयति । तत्र च ग्राह्योSयादिवेदिताधिष्ठितताकारितदृश्विच्छाशक्तिभिः व्यामो-

हितो वेहप्राणादिमेव परिमितमं श्रवशमं आत्मानं मन्यते मुग्धजनः । ग्राह्योSयादि-

देव्यः पशुदशायां भेदवियये सृष्टिस्थितौ, श्रभेदवियये च संहारं प्रयत्नतः;

परिमितविकलपपातातामेव संपादयन्ति; पतिदशायां तु भेदे संहारम् श्रभेदे च

संस्थितौ प्रकटयतः । कामादिकं विकलनामहंतासंहितं श्रांतःशररस हृदयप्रवेशयोः

महतोऽपि श्रविकलपभूमिमेव उन्मीलयति ।

of the (limited) subject or experient through the successive

phases of paśyanti,105 madhyamā etc. In this state (of the limited

experient) she conceals her real form as parā and produces in

the empirical subject (māyā-pramātuḥ) ever-new vikalpa-activity106

every moment which activity brings into view objects that are

obscure and particular, and also she presents the stage of

avikalpa107 as veiled by that (vikalpa-activity), though in itself

it (the avikalpa stage) is quite pure. In these 'circumstances,

and deluded by the peculiar Saktis in the form of 'ka' and other

consonants which are presided over by Brāhmī108 and other

deities, the deluded helplessly considers the body, prāṇas

etc. themselves which are limited as the Self.

Brāhmī and the other deities, in the stage of paśu (the

bound soul), manifesting emanation and maintenance in res-

pect of differences, and withdrawal in respect of non-difference,

bring about only fitness for limited vikalpas. In the pati (lord)

stage, however, these (deities) manifesting withdrawal in respect

of difference and emanation and maintenance in respect

of non-difference,109 gradually by reducing the vikalpas, (ulti-

mately) disclose the great avikalpa stage which enables one to

enter into the blissful bhairava-mudrā,110 at which stage, they

(the śaktis) cause to appear the pure vikalpa śakti111 which is

deeply merged in consciousness and bliss (which enables one

to feel like the following) :

तबपरिज्ञाने १२

'सर्वों समायं विमव इत्येवं परिजानत: ।

विश्वात्मनो विकलपान् प्रसरेऽपि महेशता ॥'

इत्यादिरूपां चिदानन्दवैशसमनां शुद्धविकलपशक्तिमय् उल्लासयति तत्-

उक्तनीत्या स्वास्यित्यामोहिततयैव संसारिषु ।

किंच चितिशक्तिरेव भगवती विश्ववमनात् संसारवामाचारतत्पाच

वामेश्वर्याध्या सती, खेचरी-गोचरी-दीक्षरी-भूचरीभ्यः शक्तिभ्यः प्रमातृ-

श्रन्तःकरणबहिष्करण-भावस्वभावैः परिस्फुरति, पशुभूमिकायां शून्यपदविश्वात्ता

किंचित्कर्तुं त्वाद्यात्मक- कलादिशक्त्यात्मक-

चिद्वगनचरितस्वरूपेण चक्रास्ति; श्रमेइश्वर्याधिमान-विकलपनप्रधानात्मक-

"He who knows that all this glory (of manifestation) is mine (i. e. belongs

to the spirit), who realizes that the entire cosmos is his Self, possesses

maheśatā112 even when the vikalpas113 have their play." (Iśvara-pratya-

bhijñā, Āgamādhikāra II Ahnika, 12th verse) . Hence the state

of a saṁsārin (transmigrant) consists, as explained above, in

the delusion brought about by one's own śaktis.

[ The above is known as Sāmbhavopāya or the Sāmbhava-

technique of attaining unity-consciousness. Below is given the

Śāktopāya or the Śākta-technique.

Further, the exalted consciousness-power (citi-śakti)

known as Vāmeśvarī,114 because she emits (i.e. projects) the

universe and also because she has to do with the contrary

course of saṁsāra, displays herself wholly in the condition of

the bound subject (paśu), as the (empirical) subject in the

form of khecarī,115 as inner organ in the form of gocarī, as outer

organ in the form of dikcarī, and as objective existents in the

form of bhūcarī. Resting in the stage of the void (i.e. concealing

the true nature of the Self), she shines forth, having concealed

her highest reality as cid-gagana-carī through the khecarī group

which consists in the śakti of kalā etc., i. e. of the nature of

करणवेचीरूपेण गocarīचक्रेण गोपितभेदविनिश्चयादात्मकपारमार्घिकलस्वरूपेण प्रकाशते; शेवलोचनादिप्रधानबहिर्हकरणवेचीरूपेण च dikcarīचक्रेण गोपिताभेदप्रथात्मकपारमार्घिकस्वरूपेण स्फुरति; सर्वतो व्यवच्छिन्नन्नभास-स्वभावप्रेमेयात्मना च भूचररीचक्रेण गोपितसर्वात्म्यस्वरूपेण पशुहृदयव्यतिरिक्तमोहिना भाति । पतिभूमिकायां तु सर्वकृतं त्वादिशक्ल्यात्मकचिदुगगनचरीत्प्रेन, अमेदविनिश्चयादात्मना गocarīत्प्रेन, प्रभेलोचनाद्यात्मना dikcarīत्प्रेन, स्वाङ्गकल्पनाहेत्वप्रथासामप्रेयात्मना च भूचररीत्प्रेन पतिहृदयविकासिना स्फुरति । तथा च उक्तं सहृदयमत्कारपरिज्ञानताकृतकावरण भेदद्वारोद्घाटन विमल-वतकथ्य-

limited doership etc. She appears through the gocarī group in the form of the deity antah-karana (the inner psychic apparatus) whose main functions are ascertainment of difference (bheda-niścaya), (in its aspect of buddhi) identification (of the Self) with different things (bheda-abhimāna), and ideation of things as different (bheda-vikalpana), (in its aspect of manas) by concealing her real nature which consists in the ascertainment of non-difference etc. She also appears through the dikcari group, in the form of the deity of the outer senses whose main function is perception of difference and so forth, by concealing her real nature which consists in the manifestation of non-difference. She appears, through the bhūcarī group in the form of knowable objects which have the nature of differentiated appearances all round, by concealing the real nature of Universal Self, and deluding the heart of creatures.* In the pati stage, however, the sakti manifests herself as

'पूर्णाविच्छेदशमात्रान्तर्ब हिष्कररागावगा: ।

• Though cakra means group, assemblage, or wheel, it suggests an array of forces (like an array of army) in the individual which has to be pierced through before he can ascend to universal consciousness. It is difficult to bring out this subtle suggestion in the translation.

वामेशाद्या: परिज्ञानाज्ञानात्ययुमुं'क्षितवन्धदा: ॥'

इति एवं च निजशक्तिव्यामोहिततां संसारित्वं ।

तथि च चिदात्मा: परमेश्वरस्य स्वा अनपायिनी एकैव स्फुरत्तासारकर्तृ तात्वा ऐश्वर्यशक्ति: । सा यदा स्वहृदयं गोपयित्वा पार्श्वे पदे प्राणपान-समन-शक्तितदवशिष्ट: जालस्वरुप-शुषुप्तप्रमुखभि: बेहम्राण-मुयष्टककलापिशच व्यामोहयति, तदा तहृदयामोहिता संसारित्वं; यदा तु मध्यधामोल्लासं

cidgaganacari whose essence consists in universal doership, as gocarī whose essence consists in the ascertainment of non-difference etc., as dikcari whose essence consists in the perception of non-difference etc., as bhūcarī whose essence consists in (revealing) objects as non-different like limbs of one-self - all these opening up the heart of pati.

Venerable Dāmodara, who commands unfeigned respect due to (lit. born of) his innate camatkāra (bliss), says in the Vimuktakas i.e., ( independent verses ) likewise. “Vāmeśa (Vāmeśvarī) and other goddesses having their sphere in knowing subject (as khecarī), in her inner organ (as gocarī), in the outer senses (as dikcarī) and in objective existences (as bhūcarī), bring about liberation by full knowledge (parijñāna), thus making him whole (pūrṇa) and bondage by ignorance (ajñāna), thus making him limited (avacchinna). So, being a saṃsārin consists in being deluded by one's own śaktis.

[Below is given the āṇavopāya — the āṇava-technique of attaining unity-consciousness.]

Again the highest Lord whose essential nature is consciousness has his own aiśvarya-śakti whose essential nature consists in doership which is essentially a sphurattā or flashing forth of divine light. When she (i.e. aiśvaryāśakti) by concealing her real nature causes delusion in the patu state (i.e. the state of a limited, bound

उदानशान्तं, विशवव्याप्तिसारं ख व्याततशांकितं, तुर्यवशारूपां तुर्यातीतवशारूपं च

चिदानन्दवैभवाम् उन्मीलयति तदा वेहाध्ववसायामपि प्रतिवशात्मा जीवनमुक्ति-

संवर्ति । एवं लिङ्ग स्वशक्तिव्यामोहितता व्याध्ययात । 'चिद्वत्' इति (९)

सूत्रे चित्प्रकाशो गृहीतसंकोचः संसारी इत्युक्तम, इह तु स्वशक्तिव्यामो-

हितत्वेन व्यास्य संसारित्वं भवति,—इति भ्रान्तान्तरेण उक्तम । एवं संशुचित-

शक्तिः प्राणादिस्थानपि यदा स्वशक्तिव्यामोहितो न भवति तदा अयं

..................शरोरी परमेश्वरः ।

इत्याद्यनुपस्थितया शिवभट्टारक एव,—इति भ्रान्त्या निःष्पितं भवति । यदागमः

individual) by the phases of prāṇa, apāna, and samāna saktis,

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

kalās of the body, prāṇa and puryastaka, then this delusion

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

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

udāna-sakti that appears in madhyadhāma as of the nature of

turyā state and vyānaśakti whose essence is to pervade the

universe and which appears as of the nature of turyātīta, and

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

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

attains liberation while still living.

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

been interpreted in three ways.

In the cidvat sūtra (sūtra 9)

light of consciousness itself assuming limitation becomes a saṁ-

sārin (an individual migrating from one conditioned existence

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

तत्परिज्ञाने १३

'मनुष्यदेहमास्थाय छद्मास्ते परमेश्वराः ।

इति । उक्तं च प्रत्यभिज्ञाटीकायाम्

'शरीरमेव घटाद्यपि वा ये पञ्चत्रिंशत्तत्त्वमयं शिवरूपतया पश्यन्ति

तेगपि सिद्धयन्ति'

इति ।। १२ ।।

उपतसूत्रार्थप्रतिपक्ष्येण तत्स्वरूप दृष्ट्या संशयितुमाह

तत्परिज्ञाने चित्तमेव ग्रान्तमु खीभवेन

चेतनपदाध्यारोहात् चितिः ।।१३।।

it becomes a saṁsārin owing to being deluded by its own

powers. It may be observed from another angle that one with

limited powers (i.e. an individual soul) in spite of his having

prāṇa and other (limitations), when not deluded by one's own

powers, becomes, according to the thesis of the sacred tradition

the Lord (Himself) with a body, or in other words, he can be

described as the venerable Śiva Himself. As the Āgama says :

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

human body."

It has also been said in a commentary on the

Pratyabhijñā.

"They also attain to perfection who consider the body or even the

jar etc. consisting of the thirty-six tattvas (principles) as a form of Śiva."

In order to show the essential truth, the meaning of the

above sūtra has been put conversely (in the following) :

Sūtra 13. Acquiring the full knowledge of it (i.e.

of the authorship of the five-fold act of the Self), citta itself (i.e. the individual consciousness ) by inward

movement becomes cit (i.e. universal consciousness)

by rising to the status of cetana,

पूर्वसूत्रस्थोक्त्याप्रस्तुतेन प्रमेयवृत्त्या चितितय् व्याध्यातप्रायमेतत् स्वरूपं; शाब्दबोधतया तु धारणा व्याध्यायते। 'तत्स्प' आत्मीयस्य पृथकृत्यकारितवश्य 'परिज्ञानें' सति प्रथपरिज्ञानलक्षणकारणापरामर्शस्वातन्त्र्यस्यैवोहततादिवृत्तौ स्वातन्त्र्यलाभात् प्राक् व्याध्यायते यत् 'चित्तं' तदेव संकोचविनिर्मुक्तं वहिरभक्तां जातु, 'अनुत्तरं खलु धामैव' चेतनपवाधारोहार्न'-प्राक्कर्मविधिकाकरणक्रमेण संकोचकलाया द्वपि विगलनेऽन स्वरूपापत्या 'चितिं' भवति; स्वां चिन्मयीं परां भूमिमाविशति। इत्यर्थः:॥ १३॥

ननु यद्य् पारमार्थिकं चिच्छक्तिपदं सकलमोचकवलनस्वभावं, तत् स्वस्य नतु यत् पारमार्थ्यंक चिच्छक्तिपदं सकलमोचकवलनस्वभावं, तत् स्वस्य

Commentary

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

After full knowledge of it (i.e. of the self's authorship of the five-fold act), the cause, viz., the lack of knowledge being removed, the delusion caused by one's own śakti (power) having ceased, because of the attainment of svātantrya the citta (explained earlier in Sūtra 5) giving up the limiting tendency of extroversion, becoming introverted, rises to the status of cetana, that is, gradually it rises to the status of the knowing subject, where by the dissolution of the aspect of limitation, and attaining its real nature, it becomes citi. It now enters its highest stage of cit — this is the sense.

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

§ Prof. Leidecker reads Sakala-bheda-kavalana-svabhāva. and so has given a very incorrect translation of this passage.

चितिवह्निः १४

मायापदेऽपि तथाऽऽदिप्रे भवितव्यं यथा जलवाञ्छादितस्वापि भानोः साक्षात्साक्षात्कत्वम्। इत्याशङ्कय ग्राहः--

चितिवह्निरवरौहवपे छन्नोऽपि सात्र्यामेयेनधनं नृुष्यति॥ १४॥

'चितिरेव' विश्वप्रसनशीलत्वात् 'वह्निः'; असौ एव 'अवरौहवपे'-मायाप्रमातृतायां 'छन्नोऽपि'-स्वातन्त्र्याद् ग्राह्यादितस्वभावोऽपि, भूरिभूतिच्छन्नोऽपि नतु 'मातृया'-श्रेयोन, नीलपीतादिप्रमेयेधनं 'प्लुष्यति'-स्वात्मसात्करोति। मायापदस्य इदं स्वप्रकृतम्-यत् कवलनं ग्रप्ति साक्षात्प्रेक्ष्यन् न प्रस्यते,

the māyā — sphere (i.e. even in its condition of manifestation of the universe) just as the Sun manifests objects even when it is covered by clouds. (i.e. It is the nature of the Sun to manifest objects, and it does so even when it is covered by clouds. Even so if it is the nature of citi to cancel all difference, it should retain this nature even when it is covered by māyā. Citi is compared to the Sun, māyā is compared to clouds) Raising this doubt, the author replies below:

Sūtra 14. The fire of citi even when it descends to the (lower) stage, though covered (by māyā) partly burns the fuel of the known (objects).

Commentary

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

अथ तु ग्रंशेन; संस्कारात्मना उच्यापयति । ग्रासकर्तवं च सर्वप्रमातॄणां स्थानुभवत एव सिध्यति । यदुक्तं श्रीमुत्पलदेवपादै: निजस्तोत्रेषु

'वर्तन्ते जन्तवोऽपि अपि ब्रह्मॄ न्द्रविष्णाव: । ग्रसमानास्ततो वन्दे देवं विश्वं भत्न्मयम् ॥

इति ॥ १४ ॥

covered by copious ashes.* (The sense is that since the objects of knowledge are assimilated by consciousness to itself; their difference is annihilated. As knowledge, the objects are simply part and parcel of consciousness itself). The intention of using the word mātrā (in part, partly) (in the sūtra) is this — Though devouring (the object of knowledge), it does not consume it wholly, but only partly, because it again makes it rise by means of the saṁskāras (i.e. the impressions of the object left on the mind). That all experients have the power of devouring (i.e. assimilating objects of experience to consciousness) is proved by one's own experience. As has been (rightly) said by the revered Utpaladeva134 in his hymns—

"Since all the creatures, even Brahmā, Indra, and Viṣṇu,135 go on devouring (i.e. assimilating), therefore, O God, I adore the universe that is of your own form."§ (Siva-stotrāvali xx. 17).

• bhūti here means ashes, not 'great power' as translated by Prof. Leidecker. The ashes are compared to māyā; citi is compared to 'fire'.

§ The idea is that all conscious beings go on devouring i.e. experiencing objects in various ways i.e. assimilating things to themselves; therefore, I adore the universe which is simply yourself inasmuch as you constantly assimilate it to yourself.

Prof. Leidecker translates grasamānāḥ as 'are being devoured' which is even grammatically indefensible, to say nothing from the point of view of sense.

यदा पुन: करणेश्वरौप्रसरसंकोचं संपाद्य सर्गसंहारक्रमपरिचालनयुत्तिम्‌ ग्राविशाति तदा

बललाभे विश्वमातृमसात्करोति ॥ १५ ॥

चितिरेव देहप्राणाद्याच्छावननिमज्जनेन स्फुरत्तेन स्फारयन्ती बलम्; यथोक्तं

'तदोकमथ्य बल मन्त्रा: … … ।

इति । एवं च 'बललाभे'-उन्मननस्वरूपाश्रयणे चित्यादि-सदाशिवान्तं 'विश्वम् आत्मसात् करोति'-स्वस्वरूपाभेदन निर्मासयति । तदुक्तं पूर्वगुरुभि: स्वभाषायमप्य कमसूत्रेषु

When, however, (the aspirant) by accomplishing the prasara or forth-going of the (divine) senses adopts the means of the practice of sarga or emanation (of the objective existence) and by accomplishing the saṅkoca or withdrawing (of the senses) adopts the means of the practice of saṁhāra, or withdrawal (of the objective existence)§ then

Sūtra 15. In acquiring the (inherent) power, of citi, he, the aspirant assimilates the universe to him-self.

Commentary

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

Then having resorted to that power, the mantras136 (acquire the power and efficiency of the all-knowing i.e. Śiva.)

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

§ Here, prasara and saṅkoca of the senses are connected successively with sarga and saṁhāra of the objective existence. Saṅkoca in this context does not mean contraction or limitation, but closing, withdrawing.

'यथा वह्निरुद्दोधितो दाह्यं' दहति, तथा विषयपाशान् भक्षयेत्'

इति ।

'न चैवं वस्तुग्यम्—विश्वात्मकसाकाररूपा समावेशभूः कादाचित्की । कथम् उपादेया इयं स्यात् इति; यतो देहादिः मृज्जनोन्मज्जनवशेन इदं अस्या: कादाचित्‌-क्त्वम् इव आभाति । वस्तुतस्तु चित्स्वातन्त्र्याव-भासितदेहाद्यु मृज्जनात् एव कादाचित्कत्वम् । एषा तु सदैव प्रकाशमाना; अन्यथा तत् देहादि अपि न प्रकाशेत । अत एव देहादिप्रमातृताभिमाननिमज्जनाय

one makes the universe from the earth to Sadāśiva one's own i.e. makes the universe appear as identical with his Self. This has been said by the ancient teachers in the 'Kramasūtras' in their own characteristic language—

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

It would not be right to say—"The* all-inclusive role of citi when it assimilates to itself the entire universe is only temporary. How then can it (i.e. the inclusive role) be accepted ?" (This objection is not valid) , for the inclusive nature of citi appears as temporary only because of the emergence and immergence of the body etc. In reality, the temporary appearance of the inclusive nature of citi is due to the emergence of the body etc. which are brought into manifestation by the sovereign will of citi herself. This all-inclusive role, however, is ever in manifestation. Otherwise (i.e. if citi were not ever in manifestation), even the body etc. would not be manifested (i.e. would not appear as objects of consciousness).

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

अस्यास:, न तु सदा प्रथममानतासारप्रामातृताप्राप्त्यर्थम्,

इति श्रीप्रत्यभिज्ञाकार:॥ १६ ॥

एवं च

चिदानन्दलाभे देहादिषु चैतन्यमानेपि चिदेकात्म्यप्रतिपत्तिद्वारेण जीवन्मुक्ति: ॥ १६ ॥

विश्वात्मकसाकारातमन समावेशरूपे 'चिदानन्दे लब्धे' व्युत्थानवशायां बलकल्पतया बेहप्राणनोलसुखादिविकल्पावृत आभासमानेषु अपि, यत्समावेशसङ्कारबलात् प्रतिभाविष्यमाणयुक्तिक्रमोपक्रम'हितात् 'चिदेकात्म्यप्रतिपत्तिद्वारयम्'-श्रविचला,

Therefore the practice (the yogic practice) is recommended in order to remove the (false) identification of the experient with the body etc. not for attaining the status of the experiencing consciousness that by its very nature is always luminous.

This is what the author of the excellent Pratyabhijñā means.

And thus :

Sūtra 16. When the bliss of cit is attained, there is stability of the consciousness of identity with cit even while the body etc. are being experienced. This state is jīvanmukti (i.e. mukti even while one is alive).

Commentary

When on the attainment of the bliss of consciousness i.e. on the attainment of samāveśa137 or contemplative experience of unity consciousness in which the entire universe is experienced as identical with the Self, even in vyutthāna138 condition in which the body, prāṇa, blue, pleasure etc.139 are experienced like so many coverings, there is firmness in the consciousness of identity with cit i.e. there is lasting experience of unity

चिदेकत्वप्रथया, सैव 'जीवनमुक्ति:'-जीवतः प्राणान् अपि धारयतः मुक्तितः;

प्रथयाभिन्नत निजस्वरूपविद्रावितशेषपाशपरिगतत्वात्। यथोक्तं स्पन्दशास्त्रे

'ईत्थं वा यस्य संवित्तिः क्रीडात्वेनाखिलं जगत् ।

स पश्यन्नसततं युक्तो जीवनमुक्तो न संशयः ॥'

इति ॥ १६ ॥

शिव एव चिदानन्दलाभे भवति : इदमुक्तं-

मध्यविकासाच्चिदानन्दलाभः ॥ १७ ॥

सर्वान्तरतमत्वेन वर्त्तमानत्वात् तदृधिसंलक्ष्यतां विना च कस्यचित् अपि

consciousness with cit on account of the force of the impressions

(left behind) of the unity-consciousness (produced) during con-

templation which is strengthened by the various means to be

propounded, then that firmness of consciousness of identity

with cit is jīvanmukkti, i.e. liberation of one who is still alive i.e.

who still retains his vital breaths, because in that condition

there is complete dissolution of the fetters (of ignorance) on

the recognition of one's true nature.

As has been said in the Spandakārikā—

"He who knows thus (i.e. the universe is identical with the Self)

and regards the whole world as a play, (of the Divine), being ever united

(with the universal consciousness), is without doubt, liberated even while

alive"

(Spandakārikā, Nīṣyanda II, verse 5).

How is the bliss of cit acquired ? Regarding this the

Sūtrakāra (the composer of the sūtras) says :

Sūtra 17. By the development of the madhya

(centre) is there acquisition of the bliss of the cit.

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

स्वरूपानुपपत्तेः संवित्‍देव भगवती 'मध्यम्' । सा तु मायादवस्थायां तथाभूतापि

स्वरूपं गृहीयते

'प्राक् संवित्प्राणयोः परिर्यातिः'

इति नीतिः प्राणशक्तितत्त्वं स्वीकृत्य, शवररोहक्रमेण बुद्धिदेहादि-

भावम् अधिशयानाः, नाड़ीसहस्रसरणिम् भ्रानुसृता । तत्रापि च पलाश-

पर्णमध्यशाखालत्ययेन प्राणहारानुगात् प्राणोवलापर्यन्तं प्राणशक्तितत्त्वहार्द्राश्रय-

मध्यमनाड़ीषुपतया प्राधान्येन स्थिता; तत् एव सर्ववृत्तीनाम् उदयात्,

तत्‍लेब च विश्वासात् । एवंभूतापि एषा पूर्णोन्मीलितस्वहृदयं स्थिता ।

यदा तु उत्कृत्यपचितक्रमेण सर्वान्तरतमत्वे मध्यभूता संवित्‍भगवती विकासति,

यदि वा रक्षयमाणक्रमेण मध्यभूता नाडीहार्डी विकासति, तदा 'तद्विकासात्

of all and inasmuch as the form or nature of any thing what-

soever cannot be possible without its being attached to it (i.e.

Samvit or universal consciousness) as the ground or support.

In spite of its being so (i.e. in spite of its being the innermost

reality and ground of every possible thing), according to the

dictum—“at first samvit is formed into prāṇa”, it conceals

its real nature in the stage of Māyā and accepting the role of

prāṇa-śakti,140 resting in the planes of buddhi, body etc. in a

descending order, it has followed the course of the thousand

nāḍīs. Even there (i.e. at the stage of the individual embodi-

ment) it remains principally in the form of the madhyamā-nāḍī141

whose substratum is Brahmān in the form of prāṇa-śakti, right

from brahmarandhra142 down to adho vakta143 like the central rib

of a palāśa144 leaf. (It is called madhyamā-nāḍī or central nāḍī)

because all the functions arise from that and come to rest there.

Even though thus constituted, its nature remains hidden to

the paśus (i.e. the ignorant jīvas). When, however, the exalted

samvit (consciousness) which, being the innermost reality of

all forms the centre (madhya), develops by the process of the

चिदानन्दवस्य' उक्तरूपस्य 'लाभ:-आनन्दर्भवति । ततश्च प्रागुक्ता जीवन्मुक्तिः ॥ १७ ॥

मध्यविकासे मुक्तिमाह

विकल्पक्षय-शाक्तिसंकोचविकास-वाह्युद्येदाध्यानलकोटि-निर्भालनादय इहोपाया: ॥ १८ ॥

'इह मध्यशक्तिविकासे 'विकल्पक्षयादय उपायाः!' । प्रागुपविष्ट-पञ्चविधकृत्यकारितया ध्यानानुसरणेन संवेध्यपूताया: संवित्तो विकल्पो जायते—इति श्राम्भिहितप्रायम् । उपायात्तरम् अपि तु उच्यते;

means described above (i.e. by the practice145 of pañcakṛtya) or when the central brahma-nāḍi146 develops147 as is to be described, then because of the development of that, there comes the attainment of the bliss of cit (the universal consciousness). Then comes liberation while one is alive as described before.

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

Sūtra 18. Herein the means are, dissolution of vikalpa, saṅkoca and vikāsa of śakti, cutting of the vāhas, the practice (of the contemplation) of the koṭi (point, extremity) of the beginning and the end etc.

Commentary

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

प्राणायाम-सूत्राबन्धाविसमस्तयान्त्रणातत्ननोटेन मुखोपायमेव, हृदये निहित-चित्र:, उक्तयुक्त्या स्वस्थितिप्रतिबन्धकं विकल्पं ग्राहंकृतिचित्तकत्पेन प्रशामयन्, श्रविकल्पपरामर्शेन वेहायकलुषस्वचित्रमात्रतानिर्भालनप्रवण:, श्रचिरादेव उन्मिप्रपदिकासां तुर्यतुप्राप्तिसमावेशवदशाम् आसादयति ।

'विकल्पहानेनैकाग्रच्यात्कमेशोश्वरतापदम् ।'

*Hṛdaya here does not mean the physical heart, but the deepest conscious­ness. It has been called hṛdaya or heart, because it is the centre of reality. It is the light of consciousness in which the entire universe is rooted. In the individual, it is the spiritual centre.

§Prof. Leidecker translates this in the following way : "by becoming liberated from all sorrow whatsoever, he is banishing vikalpa which im­pedes cheerfulness". How he has arrived at this interpretation passes all comprehension.

इति श्रीप्रत्यभिज्ञायाम् । श्रीस्पन्देगपि

'यदा क्षोभ: प्रलीयेत तदा स्यात्परमं पदम् ॥'

इति । श्रीजाग्रभैरवपि

'विहाय सकला: क्रिया: जन्तुर्न मानसी: सर्वतो विमुक्तकरणै: क्रियां नुस्तिपारतन्त्र्योज्ज्वलम् ।

स्थिते: स्वदनुभावत: संपदि वेद्यते सा परा दशा नृभिरतन्द्रितासमझुलामृतस्यन्दिनी ॥'

इति । श्राम्यं च उपायो सूर्ध्न्यतत्त्वात् प्रत्यभिज्ञायां प्रतिपादिततत्त्वात् आदौ उक्त: । शक्तिसंकोचादयस्तु यथापि प्रत्यभिज्ञायां न प्रतिपादिता:, तथापि आनन्दैकतत्त्वात् ग्रस्माथि: प्रसृज्ज्ञातं प्रदर्श्यते; बहुधा हि प्रवेशितेपुकिश्चित् केनचित् प्रवेश्यति इति ।

In excellent Spanda also (it has been said) :

"When, (mental) agitation would dissolve, then would ensue the highest stage"

—Spandakārika, Ni. I, kā. 9

So also in Jñānagarbha, (it has been said) :

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

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

• Vimukta-karaṇa-kriyānuṣṭti-pārtantryojjvalam has been translated by Prof. Leidecker as "their dependence ends in flames, because they devote themselves to the activity of the organ of those that are saved." This is a deplorable sample of many such meaningless translations with which the book is replete.

विकल्पक्षय १५

'शक्ते: संकोच'—इन्द्रिययधारण प्रसरणत्या एव आकुञ्चनक्रमेण उन्मुखी-करणम् । यथोक्तम् ग्राह्यवृत्तिकोपनिषत्सु कठवल्ल्यां चतुर्थवल्लीप्रथम-मन्त्रे ।

'पराङ् खानी व्यतृणात्स्वयंभू-स्तस्मात्पराङ् पश्यति नान्तरात्मन् ।

कश्चिद्धीर: प्रत्यगात्मानमैक्यद्

आवृत्तचक्षुरमृतत्वम् पश्यन् ॥'

इति । प्रसृताया अपि वा कर्माख्यसंकोचवत् ताससमये हृत्प्रदेशवच्च सर्वतो निवर्त्तनम् । यथोक्तम्

'तदपोद्‌धू ते नित्योदितस्थिति: l'

इति ।

incidental connexion with it. If many means are described, some one may enter (the state of samāveśa) through any one of them. The saṅkoca of Śakti means turning in towards the Self, by the process of withdrawal, of that consciousness which is spreading externally through the gates of the senses (towards the objects). As has been said in the first mantra of the 4th chapter of Kaṭhavallī belonging to the Atharva upaniṣads.154

The self-existent one pierced the openings (of the senses) outward

Hence one looks outward, not within one's Self

Some wise man, wishing to taste immortality

With reverted eyes (i.e. introspectively)

beholds (lit. beheld) the immanent Self.

or ( the saṅkoca of the śakti may be) the (sudden) turning back from all sides of the externally spread śakti like the contraction of the limbs of the tortoise and its withdrawal into the interior on the occasion of fear. As has been said, "It being

'शक्तेश्विकास:; अन्तर्निगूढाया अक्रमेंव सकलकरणचक्र-

विस्फारज्ञेन

'अन्तर्लक्ष्यो वहिर्दृङ् दृष्टिनिमेषोनमेषवर्जितः ।'

इति । भैरवीयमुद्रानुप्रवेशयुक्त्या बहिः प्रसारणम् । यथोक्तं कक्ष्यास्तोत्रे

'सर्वः शक्तेश्चमत्कारो दर्शनाच्छः

स्वे स्वे वेधो योगपद्येन विशवक् ।

क्षिप्त्वा मध्ये हाटकस्तम्भभूत-

स्थितिष्ठनविश्वाधार एकोज्ज्वभासि ॥'

इति । श्रीभट्टकल्लटेनापि उक्तम्

'रूपादिशु परिरणामात् तद्विद्दि: ।'

reverted there is resting in the ever-present (ātman).155 The vikāsa of Śakti hidden within results from the simultaneous opening of all the sense-organs.

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

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

As has been said in Kaksyāstotram—

"Throwing by will all the powers like seeing etc. simultaneously and on all sides into their respective objects and remaining (unmoved) within like a gold pillar, (O Śiva) alone appear as the foundation of the universe".

d Kallaṭa, the great scholar has also said, "That (i.e. the dēvelopment or vikāsa of madhya śakti) is accomplished by ttanstormation (i.e. by viewing the consciousness that consi-ders itself as outgoing as the same that is inward) even in the

प्रत्यभिज्ञाहृदयम्

विकल्पकश्य १८

इति शक्तेश्च संकोचविकासो, नत्सापुटस्पन्दनक्रमोन्मीलनमेषत्सूक्ष्मप्राणशक्त्या

भूषेदनेन क्रमासादितोध्वंकुण्डलिनीतपदे 'प्रसरविश्रान्त-दशापरिशीलनम्;

ग्राधःकुण्डलिन्यां च वष्ठवतत्रुपायां प्रगुणीकृत्य शक्तिं, तन्मूल-तदप्र-

तान्मध्यभूमिस्पर्शाविशः । यथोक्तं विज्ञानभट्टारके

'वह्निं विषस्य मध्ये तु चित्तं सुखमयं क्षिपेत् ।

केवलं वायुपूर्णे वा स्मरानन्देन युज्यते ॥'

इति । अत्र वह्निः अनुप्रवेशक्रमेण संकोचषः; विषयस्थानम् प्रसरयुक्त्या

विकासपदम्, 'विष्णुं ध्यापौ' इति अर्थानुगमात् ।

presence of forms* etc." So far as saṅkoca and vikāsa of Śakti are concerned, vikāsa connotes the practice of the condition of expansion and resting of śakti in the stage of the ūrdhva-kuṇḍalini156 gradually brought about by the restraint of the prāṇa between the eye-brows which (restraint) is accomplished through the regulation of the vibrations in the cavities of the nose.

In the state of adhaḥ kuṇḍalini157 whose location is jñdi-cated by the sixth organ of madhya-kanda158 after strengthening the prāṇa śakti, there is entrance or absorption in its root, tip and middle. As has been said in Vijñāna-bhaṭṭāraka

"One should throw (i. e. concentrate) the delightful citta in the middle of vahni and viṣa159 whether by itself or permeated by vāyu (prāṇic breath) one would then be joined to the bliss of sexual union (smarānanda).160

—Vijñānabhairava, 68

Here vahni represents the stage of saṅkoca by the process of the entrance of prāṇa (in medhra-kanda). The viṣa locus represents the stage of vikāsa, by the technique of prasara in

• Prof. Leidecker translates rūpādiṣu pariṇāmāt as 'owing to the change in form - which is incorrect. The development of madhya-śakti is accomp-lished not by change in form but by the transformation of consciousness.

'vāhayo:'—vāmavahṇiṇgatayoḥ prāṇāpānayoḥ 'cchidvo'—hṛdayaviśrānti-pūrvasaram antaḥ kakāruhūtārāviparyānṛkvaṇoñchcharṇaṃ vichchhidyate naṃ । yathoktaṃ jñānagarbhe

'anacchakṛtāyatitprasṛtapāśarvanāDīDīya-cchidvo viśṛtñcetaso hṛdayapadmasyodare । udeti tvaṃ dāritānḍatamas saṃ viśāDaṃkuro y eṣa parameśatāṃ janayitvā paśorapyalmaṃ ।।'

iti ।

'prāṇikoṭiḥ' hṛdayam, 'jñānakoṭiḥ' dvādaśāntaḥ; tayoḥ prāṇolllāsa-pervade.161*

By both vāhas is to be understood prāṇa and apāna of which one (viz. apāna) is concerned with the right and the other (viz. prāṇa) is concerned with the left (nāḍī) or channel of vāyu ; cheda means cessation or pause because the sounding of anacka162 sounds like ka, ha etc. inwardly before which, however, they should be stopped in the heart. As has been said in Jñāna-garbha:

"In the heart-lotus of one whose mind has been controlled, whose two nāḍis (the channels of vāyu) (i.e. whose flow of vāyu in the two nāḍis extending on both sides have been stilled by the restraint brought about by sounding vowel-less 'K' and whose blinding darkness has been dispelled, arises that sprout of your knowledge, O, (world mother) which is adequate to produce parameśaship even in the paśu".163

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

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

विश्रान्त्यवसरे 'निभालनं'—चित्तनिवेशनं परिशीलनं । यथोक्तं विज्ञानभैरववे

'हृद्याकाशे निलीनाक्ष: पद्मसंफुटमध्यगः । अनन्यचेताः सुभगे परं सौभाग्यमाप्नुयात् ।।'

इति । तथा

'यथा तथा यत्र तत्र द्वादशान्ते मनः क्षिपेत् । प्रतिक्षणं क्षीरावृत्ते वृत्तिलक्षणं दिने दिने भवेत् ।।'

इति । द्वादिपादात् उन्मेषदशानिक्षेपणं । यथोक्तम्

'उन्मेष स तु विजने यः स्वयं तमुपलक्षयेत् । इति स्पन्दे । तथा रमणीयवर्णनाद्यपश्च संगृहोतीतः । यथोक्तं श्रीविज्ञानभैरववे एव

of the twelve (a measure of twelve fingers).164 Nibhālana means of prāṇa and its coming to an end between these two165 (i.e between hṛdaya and dvādaśānta). As has been said in Vijñāna-bhairava (49th verse) :

"He whose senses are merged (nilinākṣaḥ) in the ether of the heart, who has entered mentally into the centre of the heart-lotus, who excludes every thing else from consciousness (i.e. who is one-pointed), attains to supreme happiness. O Beautiful one".166

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

"if one turns one's mind to dvādaśānta howsoever and wheresoever the fluctuation of his mind will diminish every moment, and in a few days, he will acquire an extra-ordinary status."

The word ādi i.e. et cetera refers to the practice of unmeṣa condition. As has been said in the Spanda (Spandakārikā N. 3, Kā. 9).

That is to be known as unmeṣa;167 one may see it for oneself".

'जृम्भपानकृतोल्लासरसानन्दविजृम्भयात् ।

भावयेद्भरितावस्थां महानन्दमयो भवेत् ॥

गीतादिविषयास्वादासमसौख्यैकतात्येनः ।

योगिनस्तन्मयत्वेन मनोरुढेस्तदात्मतां ।

यत्र यत्र मनस्तुष्टिर्मनस्तत्रैव धारयेत् ।

तत्र तत्र परानन्दस्वरूपं संपप्रकाशते ॥'

इति । एवमन्यदपि ग्रान्तनपुर्णस्वात्मभावनाविकम् अनुमन्तव्यम् । इत्येवमादयः

श्रान् मध्यविकासे उपायाः ॥ ९५ ॥

मध्यविकासाच्चिदानन्दलाभः, स एव च परमयोगिनः समावेशसमाधि-

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

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

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

Wherever the manas (the individual mind) finds its satisfaction, let it be concentrated on that. In every such case, the true nature of the highest bliss will shine forth.168

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

From the development of the madhya results the attainment of the bliss of the spirit. This (attainment of the bliss of the spirit) indeed is the samādhi (at-onement) of the highest

पत्यादिर्प्रयोज्यः समाधिः; तस्य नित्योदितत्वे युक्तिमाह---

समाधिसंस्कारवति ध्युत्थाने भूयो भूयश्चिदचदैश्या-

मर्शान्तःस्थ्योदितसमाधिलाभः ॥ ९६ ॥

ग्रासादितसमावेशो योगिवरो ध्युत्थाने ग्रुपि समाधिरससंस्कारण

श्रीख इव सानन्दं घूर्णमाने, भावाराशिं शरवत्कालवमु इव चिदुरुपान

एव लीयमानं पश्यन्, भूयो भूयः अन्तमुखतां एव समवलम्बमानः,

निमीलनसमाधि्रक्रमेण चिदेकघनेव विमर्शान् व्युत्थानाधिमतावस्तरे अपि

समाध्येकरस एव भवति । यथोक्तं क्रमसूत्रेषु

yogin, known also as Samāveśa,169 samāpatti and other such synonymous terms. For bringing it about its permanence (i.e. the permanence of Samādhi), the (following) method has been mentioned.

Sūtra 19. In vyutthāna which is full of the after-effects of samādhi, there is the attainment of permanent samādhi by dwelling on one's identity with cit (the universal, supreme consciousness) over and over again.

Commentary

A great Yogin who has attained to Samāveśa, is still full of the samādhi-state even on the occasion of what is considered to be vyutthāna,170 beholding as he does, even in the condition of vyutthāna, the (entire) mass of entities to be dissolving in the cit-sky like a bit of cloud in autumn,* reeling joyfully owing to the (persisting) after-effect of the savour of samādhi, like one intoxicated, resorting to introversion again and again, and meditating on his identity with cit by the process of nimilana-samādhi.171 As has been said in the Krama-sūtras "The

• This state appears when dehātma-bhāva or 'the delusion of identity with the body disappears.

'kramamudrayā antah-svarūpayā bahir-mun் vṛḥ samāviṣṭo

bhavati sādhakḥ । tatra ādo bāhyāt antahḥ prveśah,

ābhyantarataḥ bāhyasvarūpe praveśaḥ āveśavasāt

jāyate;—iti sabāhyābhyantarojya mudrā-kramah'

iti । pranāyāmārthah sṛṣṭi-sṛṣṭi-samhāritāntar-vicchaktimakaṁ kramam் mudrayati,

swādhisṭhitam் śrṣṭimayat karoti yeyam் turyā citisaktiḥ, taya 'kramamudrayā';

'mudrayati'—mūlahcitta-vṛttayah; 'bāhyayoh'—īḍitaṁ, viṣayayor

apy; 'samāviṣṭah'—sākṣātkṛtatpararūpaskāraḥḥ 'sādhakḥ'—paramayogī

bhavati । tat ca 'bāhyābhyantaram்' prasyamanāt viṣayaprāmatṛ 'śāntaḥ

sādhaka (the aspirant practising yogic discipline), (even)

while gazing outward remains in samāveśa by Krama mudrā172

which is characterized by inwardness. Owing to the force of

āveśa, there takes place in this, first an entrance of consciousness

from the . external into the internal, and (then) from

the internal into the external. Thus this mudrā-krama is both

of the nature of the external and internal." This is the mean-

ing of this quotation. Krama-mudrayā i.e. by krama-mudrā.

Krama means the succession of the cyclic consciousness of

emanation (sṛṣṭi), maintenance (sthiti), and re-absorption

(samhṛti). Mudrā means mudrayati i.e. the turīyā (fourth)

power of consciousness (consciously) makes one's own the

world-process which (already) rests in one's (highest) Self.

(So the whole thing means) —By krama-mudrā i.e. by that

turīyā power of universal consciousness which (consciously)

assimilates to one self the succession of emanation, mainten-

ance and re-absorption which (already) rests in the (highest)

Self. Antah-svarūpayā means by the essential nature of the full

or perfect 'I'. (The entire sentence means) — The sādhaka i.e.

i.e. one who has realized the unfolding of the highest Śakti

even while he is extroverted i.e. even while he is busying him-

self with sense-objects. (This he is able to do) by 'Krama-

parasyāṁ citibhūmau, prasankameṇeva 'prābhyantarāt'

citisaṅvit-svarūpatām ca sākṣātkṛtatām 'āveśavasāt'

samāveśasamarthyaṁt iva 'bāhyasvarūpe'—īddantānibharṣi viṣayaprāme,

vamanayuktā 'praveśaḥ'—citrasāyānatāprapanātmā samāveśo jāyate; —iti 'sabāhyābhyantarah

prāṇ' nityoditasamāveśatām 'mudoḥ'—hṛṣṭasya vitaranāt, paramānanda-

svarūpatvāt, pāśadrāvaṇāt, viśvasya antahḥ turīyasattāyām் mudraṇāt ca mudrātmā,

mudrā which is of the nature of full consciousness of the

perfect self. In this process, there occurs, through the assimi-

lation (lit. devouring) of the totality of the external sense-

objects into the internal i.e. into the highest citi plane (the

plane of highest or universal consciousness), penetration into

the inner or samāveśa by the very process of assimilation.

Again there occurs, through the internal i.e. through the

realization of the nature of citiśakti by the power of samāveśa,

a penetration or entrance into the external i.e. into the totality

of sense-objects appearing as the this (idantā) by the process

of externalization (vamana). This (praveśa or penetration or

entrance) is (also) a samāveśa of the nature of the manifesta-

tion of the solidification of the essence of cit (universal con-

sciousness).

His eternally active (nityodita) samāveśa, which is external

and internal at the same time, is of the nature of mudrā,*

because :

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

• Mudrā is etymologically derived in three ways : mudam rāti (dadāti)

i.e. that which gives mud or joy (2) mum drāvayati i.e. that which dissolves

mu (bondage), (3) mudrayati iti i.e. that which seals up [the universe into

turīyā].

क्रमः श्वपि सृष्ट्यादिक्रमाभासकत्वात् तत्क्रमाभासरूपत्वात् च 'क्रम' इति प्रमिधीयते इति ॥ १९ ॥

इदानों अस्य समाधिलाभस्य फलमाह

तदा प्रकाशानन्दसारमहामन्त्रवीर्यतिमकपूर्षहन्ताबेदात्सदा सर्वसंघसंहारकारिनिजस्विहेवनाचक्र इवरताप्राप्त-भंवतीति शिवसूत्रम् ॥ २० ॥

नित्योदिते समाधौ लब्धे सत्, 'प्रकाशानन्दसारा'—चिदाह्लादैकघना

of the nature of the highest bliss; (2) it dissolves (drāvanāt) all fetters; (3) it seals up the universe into the being of the inner turīya (the fourth or highest consciousness).

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

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

Sūtra 20. Then (i.e. on the attainment of krama-mudrā) as a result of entering into the perfect 1-consciousness or Self which is in essence cit and ānanda (consciousness and bliss) and of the nature of the power of great mantra, there accrues the attainment of lordship over one's group of the deities of consciousness that brings about all emanation and re-absorption of the universe. All this is the nature of Śiva.

On attaining lasting samādhi, there accrues lordship over the group of the deities of consciousness173 which (cakra or group ) always brings about every kind of emanation and re-

tadā २० 'mahatī mantrvīryātmakā'—sarvamantrājivitbhūtā 'pūrṇā' parābhatṭārikārūpā ya

इयं 'भ्रहन्ता'—अकृत्रिमः स्वात्मचमत्कारः, तत्र 'आवेशात्' 'सदा' कालान्न्यादे: चरमकलापर्यन्तस्य विश्वस्य यो 'सर्गसंहारौ'—विचित्रौ सृष्टिप्रलयौ 'तत्कारिण्'

प्रकारणकस्य परमयोगिन इत्यर्थं; 'इति' एतत् सर्वं शिवस्वरूपमेव इति उपसंहारः—इति संगति: । तत्र यावत् इदं किंचित् संवेद्यते, तस्य संवेदनमेव स्वरूपं; तस्यापि ग्रहणमुखविमर्शनमय: प्रमातार—तत्त्वम्; तेऽमपि विमिलितदेहाद्यप्रथिसंकोचाभिमानात् ऋशेश्वरतां सदाशिवेश्वरतत्त्वं सारम्; श्वास्य ग्रपि प्रकाशोऽकसदृभावापादिताशेषविश्वचमत्कारमय: श्रीमान् महेश्वर

absorption of the universe beginning with Kālägni,174 and ending with the last Kalā (phase) (known as śāntā kalā), by entering into the natural camatkāra or bliss of Self-consciousness which is of the essence of prakāśa and ānanda i.e. sheer compact consciousness and bliss, which is the very soul of all the mantras (sarvamantrā-jīvitā-bhūtā), which is perfect (pūrṇā) i.e. the highest vimarśa (parābhatṭārikā-rūpā).175 This lordship accrues to the

Iti Sivam to be construed as—'all this is (really) the form of Siva—this is the conclusion. This being so, (it is to be understood that) the essence of whatever is cognised (i.e. prameya) is cognition (i.e. pramāṇa). Of this again, the inwardly turned experients (i.e. pramātās) full of self-consciousness are the essential truth.

Of these (experients) too, sadāśiva-iśvaraship is the essence in which the sense of identification with the limiting adjuncts of body et cetera has dissolved and whose body is the whole universe. And the highest reality of this (Sadāśiva-iśvaraship) is the blissful great Lord Himself who is full of camatkāra176 or vimarśa (the bliss of perfect self-consciousness) of the entire

एव परमार्थः;—नहि पारमार्थिक-प्रकाशावेशं विना कस्यापि प्रकाशमानता घटते—स च परमेश्वरः स्वातन्त्र्यसारत्वात् श्रावि-शान्ति-आद्यैःशब्दैराशि-

परामर्शमयत्वेनैव एतत्स्वीकृतसमस्तवाच्य-वाचकतया शोभिजगदवदानन्दसदृशभाव-

पादनात् परं परिपूर्णत्वात् सर्वांकाइक्षणीयतया श्रानन्दप्रसरनिर्भरः; श्रत एव श्रानुत्तराखुलसवृपात् श्राकारात् आरम्य शक्तिस्फाररूपैकलापर्यन्तं यत् यत् विश्वं प्रसूतं, क्षकारास्य प्रसरशमनरूपत्वात्; तत् अकार-हकाराभ्यामेव

universe brought about by one-ness of being* (eka-sadbhāva) with prakāśa (the substratum of all manifestation).177

There cannot indeed be the manifestation of anything unless it shares (lit. enters) the light (the source and substratum of all manifestation) of the Highest Reality. And the Highest Lord is full of the flow of bliss, because of His being free from all desire, because of His being fully perfect, because of His being the essence of absolute freedom, and because of His having attained to the state of full jagadānanda178 in having made his own the entire world consisting of indicator or word (vācaka) and indicated or object (vācya) by reflection (lit. seizing mentally) on the entire assemblage of non-māyiya† words179 from ‘a’ to ‘ksa’.

Therefore the extended universe beginning with (the letter) ‘a’ which is the nature of the highest ‘akula’180 and upto the letter ‘ha’ indicative of the unfolding or expansion of Śakti—‘ksa’ indicating only the finis of the expansion—that (universe) flashing forth or vibrating, by virtue of the combination of ‘a’ and ‘ha’ and being accepted inwardly in

• eka-sad-bhāva means one-ness of being (prakāśa), not the ‘only reality (the existence)’ as Prof. Leidecker thinks.

† Though the text even as accepted by Prof. Leidecker is क्षान्तामायीय वाञ्छदराशि i.e. शान्त + श्रामायीय शब्दराशि, curiously enough he translates this as the “whole throng of māyā-sounds from ‘a’ to ‘ksa’.

संप्रतीकारयुक्त्या प्रतिपादनार्हायेन अन्तः स्वीकृतं सत् अविभागवेदनात्मक-

बिन्दुरूपतया स्फुरितम् अनुत्तर एव विश्वात्मतां;—इति शब्दराशिस्वरूप एव अयं अकृतको विमर्शः। यथोक्तं

‘प्रकाशस्यात्मविश्रान्तिरहंभावो हि कीर्तितः ।

उक्ता च सैव विश्रान्तिःसर्वपेक्षणिरोधतः ॥

स्वातन्त्र्यमयः कर्ता त्वं मुख्या-मीश्वरतां च ।’

इति । एवं च ग्राहकता सर्वमन्त्राणांम् उदयविश्रान्तिस्थानत्वात् एतद्वलेनैव च तत्प्रक्रियाकारिस्वात् महती द्वैतभूमिः । तदुक्तं

‘तदाक्रम्य बलं मन्त्राः … … ।’

इत्यादि

… … त एते शिवधर्मिणः ॥’

the manner of pratyāhāra181 rests in the Highest Reality in the form of bindu182 indicative of the consciousness of non-differentiation. Thus this natural vimarśa or inward experience is of the nature of the congregation of words.

As has been said (by Utpaladeva in Ajada-pramātṛ-siddhi, verses 22-23).

“Resting of all objective experience† within oneself is what is meant by I-feeling. This ‘resting’ (within oneself), is called Sovereignty of Will, primary doership, and lordship because of the cancellation of all relational consciousness, and of dependence on anything outside oneself.‡

† Prakāśa here does not mean, the ‘divine light’, but ‘ghatasukhādi-vedya-prakṣasya’—all objective experience like jar, pleasure etc.

‡ “Sarvāpekṣā-nirodhataḥ” does not mean ‘because ‘perception of the universe is impeded’, as Prof. Leidecker thinks.

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प्रत्यभिज्ञाहृदयम्

111

इत्यन्तं श्रीस्पन्दे । शिवसूत्रेषु अपि

‘महाहदानुसंधानानमत्तवोऽयानुभवःउ० (१२२ सू०)

इति । तदवत् महामन्त्रवीर्योत्किकायां पूराहन्ततायाम् ‘ग्रावेशो’--देहप्राणादिनिमज्जनात् तत्पदावाप्त्यवष्टम्भेन वैहावीतां नीलादीनामपि तद्रसाप्लावनेन तन्मयीकरणम् । तथा हि--देहसुखनौलिकादि यत् किश्चित् प्रयते, अध्यवसीयते, स्मीयते, संकल्प्यते वा, तत् सर्वंत एव भगवती चितिशक्तिमयो प्रथां मित्तिभूतैव स्फुरति; --तदस्फुरणं कस्यापि ग्रसफुरणात् । इति उक्तत्वात् । केवलं तथा स्फुरनत्यपि सा तन्मायाशकत्या अवभासितदेहनौलाद्युपरागदतार्घभमानवशात् भिन्न-भिन्नस्वभावा इव भाति ज्ञानसंकल्पाध्यवसायादि-विपयतया मायाप्रमातृभिः अभिमन्यते; वस्तुतस्तु एकैव ग्रसौ चितिशक्तिः । यथोक्तम्---

"या चैषा प्रतिभा ततत्पदार्थक्रमरूपिता ।

अक्रमान्तचिद्रूपः प्रमाता स महेश्वरः ।।"

इति । तथा

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

It has been said in the excellent Spanda, beginning with (i.e. Spandakārikā, Nisyanda II, v. 1-2)

"All mantras approaching this power" etc. and closing with "All these (mantras) are endowed with the nature or the characteristic mark of Śiva."†

In Śiva sūtras also, it is said :

"By unification with the great lake,183 one acquires the experience of mantra power."

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

† Here again Prof. Leidecker has bungled. 'Ta etc' refers to the mantras. Śivadharminah means 'Śivya dharmaḥ [svabhāvaḥ] [asti] yeṣām te' i.e. having the nature or characteristic mark of Śiva. This does not mean 'those who walk in the law of Śiva' as Prof. Leidecker thinks.

Cf. "मन्त्रा वर्णात्मकाः सर्वे, सर्वे वर्णाः शिवात्मकाः:" —quoted by Kṣemarāja in his commentary on Sūtra-12.

(inner experience), blue (experience of outer objects) etc., or whatever is known for certain (by Buddhi) or thought out (by manas)—in all these cases it is the play of citi-śakti which flashes forth as the background (of all experience). It has been (rightly) said, "without its flashing, there is no flashing of anything (whatever)." Only while flashing in this manner, she by māyā-śakti appearing as of this or that nature owing to her assuming the nature (lit. colour) of manifested body, blue etc., (i.e. owing to her considering herself as jīvas or empirical selves) as knowledge, ideation, resolution etc. In reality, however, this citi-śakti is one and the same. As has been said (in Īśvarapratyabhijñā, Jñānādhikāra, VII Āhn. verse 1)

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

So (also) (it has been said in Īśvarapratyabhijñā, Jñānādhikāra, V Āhn. verse 18).

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

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'मायाशक्त्या विभोः सैव भिन्नसर्वेद्यगोचरा ।

कथिता ज्ञानसंकल्पाध्यवसायादिनामभिः ॥'

इति । एवम् एषा सर्ववदशु एकैव चितिशक्तिः विजृम्भमाणा यदि तदनुप्रवेश-तदवष्टम्भयुक्ल्या समासादते, तत् तदावेशात् पूर्वोंऽक्तयुक्ल्या करणोन्मीलननिमीलनक्रमेण सर्वस्य सर्वमयत्वात् तत्तत्संहारकवी श्रपि 'सदा सर्वस्संहारकारि' यतः 'सहजसंवित्तिदेवताचक्रम्'—श्रीमायोयालव्‌बर्हि‌ष्करण-परमयोगिनः । यथोक्तम्—

'यदा त्वेकत्र संहृतस्तदा तस्य लयोद्भवौ ।

नियच्छन्नभोक्तु तामेति तत्सचक्रे श्वरों भवेत् ॥

"Owing to the māyā śakti of the Lord, she herself having to do with different knowables is called knowledge, ideation, resolution and by other names."

Thus it is one and the same citi-śakti which appears in various ways in all conditions. If by means of entry into and firm grip of her, she is attained (as described in sūtra 18), then by entering into her, and by the means previously described, i.e. by successive unfolding and infolding of the senses, because of everything being of the nature of everything else, even in the re-absorption etc. of every thing, whatever group of natural consciousness-deities there is, e.g. the non-māyiya group of inner and external senses, which is ever projecting and ever withdrawing over all this the highest yogin acquires lordship and parabhairava-ship (i.e. becomes the highest bhairava).

As has been said

"When one is rooted in the one place i.e. into the Spandatattva consisting of the perfect I-consciousness, then controlling the udbhava (emanation) and laya (absorption) of it (i.e. of the puryaṣṭaka or Sūkṣmaśarīra-the subtle body and thereby of the universe also by means of unmilana and nimilana samāvesa), one acquires the status of a (real) enjoyer, and then becomes lord of cakra (i.e. of the group of the sense-deities)"

—Spandakārikā, Nişyanda III, 19

तबा २०

113

इति । ध्रुव एकत्र इति

'एकत्रारोपयेत्सवं… …।'

इति चित्सामान्यस्पंदभूः उन्मेषात्मा व्याख्यातव्या । तस्य इति धनेन 'पुर्यष्टकेन संद्ध… …।'

इति । उपक्रमे पुर्यष्टकं एव परप्रकाशकं; न तु गुरूणा विवर्तनीयतां 'एक: सूक्ष्मे स्थूले शरीरे वा' इति व्याकृतवत् । इति सूतं च मया

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

"Every thing should be deposited into the one place (i.e. into the cit-śakti)"

(Here) "Ekatra" or 'one place' should be interpreted as the state of the general vibration of cit, being of the nature of unmesa.

Then the word 'tasya'* (its) in the verse cited above is to be understood to mean 'puryaṣṭaka' (subtle body) inasmuch as the previous Sūtra (in Spanda Kārika III. 17) begins with 'held or bound by puryaṣṭaka (subtle body)"§ It is not to be interpreted as 'in one place i.e. gross or subtle body', as Kallaṭācārya,† the author of Vivarana has done.

• Ta sya' (of it) as interpreted by the text refers to 'puryaṣṭaka' or the subtle body, but a better interpretation as given by Svāmī Lakṣamana Joo is that it refers to śakti-cakra or the group of śaktis, for it is the Śakti-cakra that is responsible for laya (absorption) and udbhava (emanation).

§ This does not mean 'This puryaṣṭaka one must approach and conquer' as Prof. Leidecker has interpreted it in his translation.

† Kallaṭācārya was the pupil of Vasugupta and wrote a vrtti on the Spandasūtras. He flourished in the latter half of the 9th Century A.D.

'स्वतन्त्रश्विच्चतिचक्रारां चक्रवर्ती महेश्वर: ।

संवित्तिदेवताचक्रेष्ट: कोऽपि जयत्यसौ ॥

इति । इतिशब्द उपसंहारि, यत् एतावत् उक्तप्रकरणशरीरं तत्त् सर्वं 'शिवम्--

शिवप्राप्तिहेतुत्वात् शिवात् प्रसृतत्वात् शिवस्वरूपाभिन्नत्वात् च शिवमयमेव

इति शिवम् ॥

दहप्राणैःसुखावादेशे प्राप्तिकल्पैः सहेतुकेनो जने:

पूर्णानन्दघनाभिमं न चिंचते महेश्वरं स्वां चितिम् ।

मध्येबोधसुधानिधि विश्वमभितस्तफेनपिण्डोपमं

य: पश्येदुपदेशतस्तु कथित: साक्षात्स एक: शिव: ॥

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

"He who has become independent ruler184 (i.e. who is no longer under the control of the senses) of the citicakra and the great lord,

being served by the group of sense-deities,185 is only a rare being that excels all."

The word 'iti' in the sūtra connotes conclusion. The word 'Śiva' in the sūtra means that whatever has been said in the text) is Śiva,

because it is a means to the attainment of Śiva. It is Śiva also, because it has come from Śiva, because it is not different from the true nature of Śiva, and because it is indeed Śiva.

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

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

येषां वृत्तः शांकर: शक्तिपातो

येषामभ्यासातिक्षरामुक्तिबुद्धियोग्या: ।

शक्ता ज्ञानं नेश्वरप्रत्यभिज्ञा-

मुक्तस्तेषामपेश तत्वोपदेश: ॥

समाप्तमिदं प्रत्यभिज्ञाहृदयम् ॥

कृतिस्तत्वभवनमहामाहेश्वराचार्यवयस्येश्रीमद्भिनवगुप्तपादपद्मोपजीविन:

श्रीमती राजानकक्षेमराजाचायिर्स्य ॥

शुभमस्तु ॥

This instruction in the truth has been given for those to whom has accrued the descent of Śakti wrought.by Śiva, but who for want of the discipline of serious study are unfit for keen arguments, and are hence incapable of understanding the Īśvara-pratyabhijñā (i.e. the Pratyabhijñā philosophy by Utpaladeva).

Concluded is this Pratyabhijñāhrdaya (The Secret of Recognition).

This work [book] is by the glorious teacher, Rājānaka Ksemaraja, dependent on the lotus-feet of the glorious Abhinavagupta, the best among the venerable, great Śaiva teachers.

May there be welfar [for all] !

NOTES

1. Recognition—This is the doctrine which teaches that the individual self (nara or jīva) is identical with the Universal Self (Śiva). He has forgotten his Real Self owing to the limitations of his psycho-physical mechanism. The Śaiva doctrine of Kashmir is called Pratyabhijñā-darśana or the Philosophy of Recognition because it brings home to the individual the truth that once he recognises his Real Self, he will be free from his ego-hood which is the product of his identification of himself with his psycho-physical mechanism, and will thus realize that his Real Self is identical with the Universal Self. Īśvara-pratyabhijñā-vimarśinī by Abhinavagupta gives the following exposition of Pratyabhijñā.

“प्रतीपमात्माभिमुखेन ज्ञानं प्रकाशः प्रात्यभिज्ञा । प्रतीपम् इति—स्वात्मवभासो हि न ग्रहणग्रहितृपर्वोऽद्विच्छिन्नप्रकाशलाभात् तस्य, स तु तच्छक्तधरैरविच्छिन्न एव विकल्पित इव लक्ष्यते इति वक्ष्यते । प्रात्यभिज्ञा च—भातभासमानरूपानुसंधानात्‌नात्‌मका, स एव चैतन्य-इति प्रतिसंधानेऽनु प्राभिमुखीभूते वस्तुनि ज्ञानम्‌; लोकेऽपि एतत्सुत एवमुच्यते यत्प्रत्येतेन वा, ग्रहत्तरूपोऽपि सामान्यतस्तना व ज्ञातस्य पुनरभिमुखीभावावसरे प्रतिसंधितप्राणितमेव ज्ञानं प्रत्यभिज्ञा—इति व्यवह्रियते । इहापि प्रसिद्धपुराणसिद्धान्तागमानुमानादिविहितपूर्वंशास्त्रलसद्वभाव ईश्वरे, सति स्वात्मन्यभिमुखीभूते तत्प्रतिसंधानेऽनु ज्ञानम्‌ उदेति, नूनं स एव ईश्वरोऽहम्—इति” (पृ. ९९-२०)

“Prati+abhi+jñā = pratyabhijñā, ‘Prati’ means pratīpam i.e. contrary, in other words though known, now appearing as forgotten through delusion ‘Abhi’ means facing i.e. close at hand. ‘Jñā’ means illumination or knowledge. So Pratyabhijñā means re-cognition of the real self. ‘Pratīpam’ implies that it is not that the consciousness of self has not been a fact of experience before, for Self is a light that can never be cut off (i.e. it is an ever-present light), but that, as will be explained in the sequel, through its own Power, it appears as though cut off or limited. Recognition (Pratyabhijñā) consists in the unification of what appeared before with what is appearing

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

In ordinary life also, recognition consists in unification of experiences at the time of a subsequent appearance of one who was known before either in general terms, or in particular as 'the son of so and so, of such and such qualities and description', or in a statement like 'so and so has been made to be recognised by the king'.

In the present context also, the knowledge of the Lord as one who has perfect power, having been acquired through the well-known Purāṇas, Siddhānta Āgama, inference etc., and the immediate experience of one's Self being there, re-cognition arises, through the unification of the two experiences, in the form "Certainly, I am that very Lord".

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

It is also called Spandaśāstra or the system of vibration, because it is to the vibrating energy or Śakti of Śiva that the world-process owes its existence.

2. Śiva—This is derived from the root śi (to lie), and from the root śvi (to cut asunder). Both these meanings are implied in Śiva. Śiva is one 'in whom all things (viz., all objects and subjects) lie'. He is also one who cuts asunder (śyati pāpam iti Śivaḥ) all sins. Śiva is thus both the fundamental ground of all reality and the supreme Benevolence or Good who by His grace saves all. He is the supreme or Absolute both from the metaphysical and soteriological point of view. The name Śiva for the Highest Reality is, therefore, a very happy choice. Śiva is the Highest Reality as well as the Highest Good.

In addition to Pratyabhijñā, Trika, and Spanda, this system is also known as Śaiva-darśana or Bhairava-darśana i.e., the system positing Śiva as the all-of-reality—and good. As this system is non-dual, it is sometimes called Kashmīrian Śaiva philosophy in order to distinguish it from the Śaiva philosophy of the South which is dual.

119

Notes

3. Satatam—eternally, may be read with namaḥ or with pañcakrtya-vidhāyine. In the former case, it would mean 'my eternal adoration to Śiva'. In the latter case it would mean 'my adoration to Śiva who eternally brings about the five processes'. The latter construction is better as it indicates that Śiva's activity is incessant.

4. Pañcakrtya or the five acts brought about by Śiva are :—

(1) Sṛṣṭi—Letting go; casting out of oneself. The usual translation 'creation' is misleading. Creation implies that the creator acts upon an external material, and thus brings about the world-process. This translation does not do justice to the Indian point of view, particularly to the point of view of Śaiva philosophy. Sṛṣṭi is derived from the root sṛj which means 'to let go', 'to pour forth', 'to project . This implies that the world-process is already implicitly contained in Śiva. He only lets it go or projects it out of himself. He has not to work on an external material in order to bring about the world-process According to Śaiva philosophy, the world is not a creation, but an emanation; it is a theophany.

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

(3) Samhāra or Samhṛti—withdrawal or re-absorption. It does not mean destruction. There is no destruction of the world. It is only re-absorbed by Śiva for a time. Destruction is only a metaphorical and secondary sense of samhāra, not its primary sense.

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

(5) Anugraha—grace.

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

Anugraha is the act of grace by which Śiva brings about the liberation of man. The first four krtyas are cosmological, the last is soteriological. The five krtyas are not an artificial mixture of two standpoints—one cosmological and the other soteriological. Rather anugraha is the raison d'etre of the first four krtyas,

it is that for the sake of which the first four kṛtyas, come into

play. It expresses the abounding love of Śiva.

5. Paramārtha—Parama+artha: Parama means the Highest;

artha means both ‘reality’ and ‘goal or value’. Paramārtha

connotes both the Highest Reality and the Highest value.

According to Indian thought, the Highest Reality is also the

Highest Value of man. In the realization of the Highest

Reality consists the meaning and purpose of human life.

6. Svātma may mean either one’s nature or one’s self. In

the former case, the line ‘cidānandaghana-svātma-paramārthāva-

bhāsane’ would mean ‘who makes manifest the Highest Reality

(which is at the same time the Highest Value) whose nature is

cidānandaghana i.e., a mass of consciousness and bliss or compact

consciousness and bliss. In the latter case, it would mean

‘who makes manifest the Highest Reality (which is at the

same time the Highest Value), viz., His Self (which is also the

Real Self of each individual) that is a mass of consciousness

and bliss’. There is a double entendre in svātma viz., His Self (the

self of Śiva) and the self of each individual, the implication

being that His Self is identical with the Real Self of each. This

translation is preferable, as it is more in line with the general

tenor of this system.

7. Cidānandaghana—mass of consciousness and bliss. In

Śānkara Vedānta, the expression used is generally ‘saccid-

ānanda. i.e., sat (existence) cit (consciousness) and ānanda

(bliss). In this system, sat has been dropped as superfluous,

for according to it, cit or consciousness alone is sat or real.

Cit and sat - consciousness and existence or reality are

synonymous. There can be nothing outside consciousness

which may be called existent or real. Śaṅkara also says, “Sat

eva bodha, bodha eva sattā” i.e., Existence itself is consciousness,

and consciousness itself is existence.

8. Upaniṣat—upa-ni-ṣad (sit) i.e. sitting down near to or

sitting down at the feet of another (i.e., the teacher) to listen

to his words. It, therefore, has come to mean rahasya or secret

knowledge obtained in this manner. It is equivalent to secret

or esoteric doctrine. The word has also been interpreted by

Śaṅkara as ‘destruction (of ignorance) by revealing the know-

ledge of the supreme spirit’. Here the word has been used in

the sense of ‘secret or esoteric doctrine’.

9. Śaṁkara—Śaṁ karoti iti Śaṁkarah, one who brings

about happiness and welfare is Śaṁkara. This is another name

of Śiva. Śaṁkaropaniṣat, therefore, means the esoteric doctrine

pertaining to Śaṁkara or Śiva i.e.,, the esoteric system known

as Śaiva philosophy.

10. Saṁsāra—Saṁsarati iti saṁsārah i.e., ‘that which is always on the move’; that which is continuous ‘pro-cess’. The

word ‘world, or universe’ can hardly do justice to this idea.

Etymologically the word ‘saṁsāra’ also means ‘wandering

through’ (a succession of states) of the jīva or the individual

soul. It is in this sense that saṁsāra is called viṣa or poison

here. It is not the world qua world which is poison, but the

‘wandering through’ of the jīva as a being disintegrated from

Reality, cut off from his Innermost Centre, which is poison.

Viṣa is derived from the root viṣ of the third conjugation

(veveṣṭi), meaning ‘to pervade’, hence anything actively perni-

cious i.e., poison. The root ‘viṣ’ in the fourth conjugation

(viṣṇāti) means also ‘to separate, to disjoin’. There may be a

suggestion here that saṁsāra is viṣa because it disjoins us, dis-

integrates us from Śiva—(the Highest Reality).

11. Samāveśa—This is the noun form of sam-ā-viś, mean-

ing to enter into. Samāveśa, therefore, means mergence or

identification. Samāveśa with the Highest Lord means identi-

fication of the individual self with the Universal Self. The

individual, in this state, feels that he is nothing else than Śiva.

Samāveśa, also means taking possession of the individual by the

Divine. The outcome is the same, viz., identification with

Śiva. According to Abhinavagupta, āveśa means the subordi-

nation or disappearance of the personal nature of the aspirant

and his identification with the divine nature of Śiva.

“Āveśaśca asvatantrasya svatadrūpanimajjanāt. Pad-

rūpatā Śambhorādyāchaktyavibhāgiṇaḥ” Tantrāloka—

I volume I Āhnika, v. 173.

12. Śakti is the energy of Śiva, and therefore, not diffe-

rent from him. With this, he brings about pañcakṛtya or the five

cosmic processes. Śakti-pāta means the descent of Śākṫi. Śākṫi-

pāta on an individual means the imparting of anugraha or grace to him.

13. Sūtra—Lit., ‘thread’; hence, it has come to mean that which like a thread runs through or holds together certain ideas; a rule; a formula; a direction. Cp. Latin, sutura, English, suture.

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

14. Svatantrā—this is an adjective qualifying Citi. This means dependent only on itself and nothing else. It means that it is absolved of all conditions, and is free to do anything it likes. The word Svatantrā, has therefore, been rendered by two words; viz., absolute, and of its own free-will.

15. Citi—This means universal consciousness-power and is feminine gender in Sanskrit. ‘Cit’ is generally used for Śiva and ‘citi’ for His Śakti. They are distinguished from citta which means ‘individual consciousness’.

16. Siddhi—means effectuation which includes (1) prakāśana or srṣṭi—emanation (2) sthiti—maintenance of what is emanated, and (3) samhāra, withdrawal or re-absorption.

17. Sadāśivādeḥ bhūmyantastaya—from Sadāśiva down to the earth. According to this system, there are 36 tattvas or principles. These are divisible into two; viz., the Śuddha adhvā, the pure or the supramundane way or course and the aśuddha adhvā or the impure i.e. the mundane way or course. Śuddha adhvā is that which is above Māyā in which there is no difference between the knower and the known. Aśuddha adhvā is that where difference begins right up to the earth. The 36 tattvas are given below in a descending order from Śiva, the Supreme principle.

Above manifestation

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

2. Śakti Śiva’s inseparable conscious energy. In this ānanda or bliss is predominant.

These two tattvas are the source of all manifestation.

Śuddha adhvā Supramundane manifestation

3. Sadāśiva i.e, the ever benevolent. In this tattva ahantā or I-consciousness and icchā or Will are predominant. Idamitā or this-consciousness (i.e. world-consciousness) is not so prominent. It is also called sādākhya tattva, for it is the state in which there is the first notion of ‘being’ (sat ākhyā yatah). It is the incipient world-experience. The world is in an indistinct state at this stage. The consciousness of this state is Aham idam—‘I am this’. There is no distinction between ‘I’ and ‘this’ (the universe). This is a state of perfect identity.

4. Īśvara, i.e. the Lord. In this both I-consciousness and world-consciousness are equally prominent, and jñāna or knowledge is predominant. The consciousness of this state is ‘Idam aham’—‘This is I’—the universe has come distinctly into consciousness but still as identical with the Divine Self. This is a state of abheda i.e. non-difference between the ‘I’ or Self and ‘this’ or the universe.

5. Vidyā or Śuddhavidyā or Sadvidyā pure, unlimited knowledge. In this there is the consciousness—Aham idam ca—‘I am I and also this (universe)’. This state is one of bhedābheda i.e. the universe is a distinct object to consciousness, yet its distinction is overcome in Self-consciousness. It appears only as an aspect of the Self. This is a state of ‘identity in difference’. Kriyā or action is predominant here. The first five—from Śiva to Sadvidyā—are called Śuddha adhvā, because the relationship of subject and object is a single unit upto this stage i.e. the object is perceived as a part of the subject; there is no veiling of the Self so far. These five tattvas represent the universal aspect of consciousness.

Aśuddha adhvā or mundane manifestation

6. Māyā, the universally formative or limiting principle. Sometimes, this is not included in the Kan̄cukas, as it is a principle superior to the Kan̄cukas and gives rise to the Kan̄cukas. This veils the real Self and brings about the consciousness of difference and plurality.

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Notes

125

The Five Kañcukas ( coverings ) of Māyā

7. Kalā, i.e. limitation in respect of authorship or efficacy.

8. Vidyā, knowledge i.e. limitation in respect of knowledge.

9. Rāga, inclination, limitation of fulness, giving rise to desires for various objects, e.g., I may enjoy this, I may own that etc.

10. Kāla i.e. limitation of eternity giving rise to division of past, present, and future.

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

12. Puruṣa—when the Divine by his Māyā veils His real Self and accepts the status of a limited experient, he is known as Puruṣa. At this stage the Sarvakartṛtva or omnipotence of the Divine is reduced to kalā or limited authorship, His sarvajñatva or omniscience is reduced to vidyā or limited knowledge; His pūrṇatva or all-fulfilment is reduced to rāga or want and desire; His nityatva or eternity is reduced to kāla or time-division; His vyāpakatva or omnipresence or all-pervasiveness is reduced to niyati or limitation in space or His svātantrya is reduced to cause-effect relationship.

The principles from Kalā to Niyati are generally known as the five kañcukas or coverings, veils of Māyā put on by the Divine.

13. Prakṛti—the root or matrix of objectivity from Buddhi down to earth.

14. Buddhi, the ascertaining intelligence.

15. Ahaṅkāra, the ego-making principle.

16. Manas, the conceptive consciousness.

17-21. The five jñānendriyas or organs of perception (audition, touch, vision, taste, and smell).

22-26—The five organs of action (karmendriyas)

27-31—The five tanmātras i.e. the undifferentiated origins of the five perceptions.

32-36—The five mahābhūtas; the gross-elements, viz., ākāśa (ether), vāyu (air), agni (fire), āpas (water) and bhūmi (earth).

18. Parapramātṛ means the Highest Experient. Pramātṛ means measurer or the subject of experience: The highest experient is parama-Śiva, the highest Śiva.

19. Parāśakti—the highest Śakti. This is distinguished from the subsidiary śaktis that pervade the universe and bring about all kinds of things. They are various aspects of the highest Śakti. Śakti means divine consciousness or conscious energy which is non-distinct from Śiva. It is Śiva himself in his active aspect of manifestation and grace.

20. Vimarsa—Vi+mṛś. The root mṛś means to touch. Vimṛś means to touch mentally. It is a highly technical term of this system. Paramaśiva, the ultimate reality is not only prakāśa or luminous consciousness, but also Vimarsa i.e. conscious of its consciousness. Vimarsa is Self-consciousness or pure I-consciousness of the highest Reality. It is this Vimarsa or self-consciousness of reality that brings about the emergence of the universe (sṛṣṭi), its manifestation (sthiti) and its withdrawal (saṃhāra) into it again as identical with its joy of pure I-consciousness. Vimarsa assumes three moments, viz., going out of itself (sṛṣṭi), maintaining its continued existence (sthiti) and then returning to itself (saṃhāra).

cf. "Iha khalu parameśvarah prakāśātmā; prakāśaśca kāśanena, viśvasamharana ca akṛtrimāham iti visphu-raṇam".—Parāprāveśika, pp. 1-2, Kashmir Sanskrit Series.

The entire universe is already contained in the highest consciousness or the highest Self even as the variegated plumage of the peacock is already contained in the plasma of its egg (mayūrāṇḍarasa-nyāyena). Vimarsa is the positing of this Self which leads to manifestation.

21. Śiva-bhaṭṭāraka—The word bhaṭṭāraka is the same as bhaṭṭāra which again is the same as the word bhaṭṭa. The word is derived from the root bhap of the first conjugation which means to 'nourish'. The word bhaṭṭa or bhaṭṭāra or bhaṭṭāraka literally means 'the lord that nourishes or supports'. The word bhaṭṭāra or bhaṭṭāraka means venerable lord. This has been attached to Śiva to show reverence.

22. Nityodita—Nitya+udita. Udita is formed from ud+√i+ kta—that which is gone up, risen. Nityodita is eternally risen. In this system it is generally not the word nitya (eternal) that is used for the foundational consciousness, but nityodita i.e.

ever-risen, ever-existent. Nityodita is that which never sets,

but is always risen. The foundational consciousness never

takes a holiday. Whatever both rises and sets is called

śāntodita', but that which never sets, but is always risen is

called 'nityodita'. It is also called nityodita because the system

wants to emphasize the fact that the eternal consciousness is

ever active; there is always spanda or vibration in it.

23. Pramātr (lit. measurer), subject of knowledge.

24. Pramāṇa (lit. instrument of knowledge) means of

knowledge, proof of knowledge.

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

known or object of knowledge.

26. Baindavī Kalā—paraḥ pramātā. Vetti iti vinduḥ (binduḥ)

from the root vid (to know). The highest Self or consciousness

which is the knower is known as Bindu. Bindoriyam iti baindavī.

Baindavī means 'of bindu', 'pertaining to bindu'. Kalā means

śakti. Baindavī kalā means the power of knowership of the

highest Self or consciousness, i.e. the power of Self-conscious-

ness. Here it means that power of the Self by which it is

always the subject, never the object. In this verse, feet are

compared to pramāṇa (means of proof) ; the head is compared

to pramātā, the knowing Self. Just as it is impossible for one

to catch up the shadow of one's head with one's feet, for the

shadow of the head always eludes it, even so is it impossible to

know the knower (pramātā) by the various means of knowing

for the various means owe their own existence to the

knower.

27. Samarasa—one having the same feeling or conscious-

ness. Sāmarasya therefore, means identity of consciousness. In

Samhāra or withdrawal, Citi reduces the universe to sameness

with the Highest Reality. The Foundational Consciousness is

both the alpha and the omega of the universe.

28. Svatantrā—Citi or the divine consciousness is called

svatantrā, because whether it is śṛṣṭi (manifestation), sthiti

(maintenance of the manifestation), saṃhāra (withdrawing or

reducing the universe to oneness with herself), she is sovereign

i.e. does not depend upon any extraneous condition.

29. Viśva-siddhi may also mean the effectuation of both

bhoga (enjoyment of the bliss of real I-consciousness) and mokṣa

(liberation). When the absolute free-will of citi is recognis-

ed she brings about real enjoyment as well as freedom from

limitation. In this sense also she is the cause of viśva-siddhi.

30. Pramānopārohakrameṇa, by gradual mounting, begin-

ning with knowledge etc. From the known or prameya one has

to mount to pramāṇa or knowledge; from knowledge one has

to mount to the pramātā or the knower, to the highest Self.

All pramāṇas rest in the pramātā, the knower.

31. Brahmavāda (the doctrine of Brahman) refers to

Śaṅkara-vedānta in which Brahman is said to be nonactive.

32. Darpane nagaravat—Just as a city appearing in a

mirror is nothing different from the mirror, but appears as

something different, even so the universe appearing in citi is

nothing different from it, though it appears as different.

33. Sadāśiva tattva may be said to be the first principle

of manifestation. Out of the Śiva-śakti state emerges Sadāśiva

tattva where consciousness is of the form, 'I am this'. 'This'

(idantā) here refers to the total universe. I (ahaṃtā) refers to

the Divine Experient. It is the absolute or universal I. The

first consciousness of the absolute in manifestation is, 'I am

this'. The 'this' (idantā) or the entire universe is already im-

plicity contained in the absolute consciousness, but when it

begins to posit the I as the 'this, the 'this' becomes the first

glimmer of the universe to be. This is, however, a stage of

consciousness where the 'this' aspect is in an incipient, germi-

nal form, greatly dominated by the 'I' aspect (ahaṃtāccchādita-

asphuṭa-idantāmayam) where the viśva or universe is both diffe-

rent and non-different (parāpara rūpam) from Sadāśiva. In

this Icchā or Will is predominant. In the consciousness, 'I am

this', existence or being is cleary posited; hence this principle

is also known as sādākhya-tattva (Sat = Being). The system now

starts giving a hierarchy of individual experients. Correspond-

ing to the universal experient or Sadāśiva is the individual

ed Sadāśiva tattva and whose experience is, therefore, of the

form—'I am this'. The whole universe is identified with his

Self.

34. Īśvara tattva is the next stage of manifestation in

prominent. The ideal universe which is involved in the absolute consciousness becomes more clearly defined as a ‘this’ at this stage. Jñāna is predominant in this tattva. Corresponding to this is the individual (mystic) experient known as Mantreśvara who has realized the Iśvaratattva, whose consciousness is also of the form ‘I am this’, in which the universe is no longer an indistinct ‘this’ but is as clearly defined as the consciousness of ‘I’, and in which the universe is identical with the consciousness of Sadāśiva is ‘Aham idam’—“I am this”. The consciousness of Iśvara is ‘Idam aham’—“This am I”.

35. Vidyā or Suddha Vidyā is the stage where the consciousness of both ‘I’ (the experient) and the ‘this’ (the universe) is distinct, and where diversity or bheda begins, though there is unity in diversity at this stage. Kriyā is predominant in this tattva. Corresponding to this, there are the experients called Mantras who see diversity, though it is diversity-in-unity. The Lord who rules over these experients is called Anantabhaṭṭāraka. The consciousness of this stage is Idam ca Aham ca or Aham idam ca—the universe as different but also appears, as belonging to me. At this stage, though the ‘this’ appears as distinct from ‘I’, yet it is only an aspect of ‘I’. It is distinct from ‘I’, but not different. Hence the consciousness of this stage is known as Suddha Vidyā.

36. Vijñānākala is the experient of the stage below Suddha Vidyā but above Māyā. Here the experient is devoid of agency; he is pure awareness. His field of experience consists of sakalas, and pralayākalas. He has a sense of identity with his field of experience (tadabhedasāram).

He is free from Māyīya and Kārma mala, but is still subject to Āṇava mala.

37. In this state, the experient has neither the clear consciousness of aham (I) nor of idam (this). His I-consciousness is identical with a void like the void that one experiences in deep sleep. He has the feeling of a vague something which is practically nothing. The Palayākala-pramātā is identified with the prakṛti at the time of dissolution. The yogins who have an experience only of the void are also like the pralayākala-pramātā. He is free from Kārma mala but is subject to Āṇava and Māyīyamala.

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

selves) who have no true knowledge of Self, and whose consciousness is only that of diversity. The average human being belongs to this level. The Sakalas are subject to all the three malas—Āṇava, Māyīya and Kārma.

39. The suggestion is that in this state vimarśa is latent; only prakāśa is predominant.

We may now gather up in a tabular form (see p. 130) the details of the third sūtra.

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

40. Anāśrita-Śiva-paryāya—anāśrita i.e. unrelated to anything; lit., whose synonym is Śiva who has no objective content yet. This is a state below Śāktitattva and above Sadāśiva tattva. This, however, is only an avasthā, a state, not a tattva. This refers to that phase of reality where Śakti begins temporarily to veil the Self, and thus to isolate the universe from the Self, producing akhyāti ignorance of its real nature. This is why śakti is said to be ‘sva-svarūpāpohanātmākhyātinayī niṣedhavyāpāra-rūpā’ (Paramārthasāra, p. 10) i.e. Śakti brings about akhyāti by negating or isolating the universe from the Self and thus veiling its real nature. The full experience of Self is that in which I and the This or the Universe are one. The loss of this Experience—whole is saṃsāra; the regaining of this Experience—whole or full Experience of the Self is mukti.

41. Śūnyātiśūnyatā—being as yet more void than the void itself. It is called śūnya here from the point of view of objective manifestation, from the standpoint of the negation of the universe, i.e. from the point of view of absence of objective content or objectivity.

42. Triśiromate—the mystical doctrine concerning the three-headed Bhairava. The three heads of god, Bhairava are a symbolic representation of the three Śaktis of the Divine, viz., Parā, Parāparā, and Aparā. The Parā is the supreme state in which there is no distinction or difference whatsoever between Śiva and Śakti. Parāparā is that state (of manifestation) in which there is identity-in-distinction. Aparā is that state in which there is complete difference.

130

Pratyabhijñāhrdayam

Details of Sūtra 3—ग्राहकग्राह्यस्वरूपम्

Tattva

Śiva

Sadasiva. In this, Icchā or Will is predominant

Īśvara tattva. In this, jñāna or knowledge is predominant

Suddhavidyā or Sadvidyā. In this, kriyā or action is predominant

Mahāmāyā tattva

Māyātattva

The remaining tattvas upto the earth.

The Presiding Deity

Śiva

Sadāśiva-bhāratāraka

Īśvara-bhāratāraka

Ananta-Sadāśiva or Sadvidyā tattvāraka

The experient

3

Śiva pramātā

Mantra-maheśvara, Śiva is clear but there is also dim experience of the universe.

Mantreśvara who like Īśvara has a distinct experience of both 'I' and the Universe but as both distinct and equally matched, the universe is still an aspect of the Self

Mātra who has an experience of both 'I' and the universe as separate but the Self is still an closely related to the Self

Vijñānākala. He has knowledge but devoid of agency. He is free from Māyiya and kāraṇa śaktis, and Sakalas.

All the pralayākalas, and Sakalas.

Pralayākala or Śānya-vijñānākala but is still subject to tiṇṇa mala.

Sakala, from Ātman upto the devas and Māyiya malas. This is subject to all the three malas āṇava, māyīya and Kārma mala.

Corresponding field of experience

4

Indistinct experience of the universe, no yet distinct from Self experience

All existence is mere Prakāśa or Śiva

Experiencing all things as differing from one another and from the Self.

Experience of difference from everything appearing and yet everything related to the Self as closely related to the Self

Mere void

131

Notes

Sarvadevamayaḥ kāyaḥ—the universe is considered to be like a body constituted by all the gods. The gods here symbolize both the pramātā and the prameya, all the subjects and objects—the experients and the experienced. Another reading is Sarva-tattva-mayaḥ kāyaḥ—the body of the universe is constituted by all the tattvas.

Priye—dear one or my dear. The Āgama literature is generally in the form of a dialogue between Śiva and his consort Pārvati. Hence, 'Priye'—O, dear one.

Bhairava means the terrible one who destroys the weakness of the lower self. This is the name of Śiva. Bhairava is constituted of three letters, bha, ra, and va. The hermeneutic interpretation of Bhairava, therefore, is that 'bha' indicates 'bharana'—maintenance of the universe, 'ra' indicates 'ravaṇa'—i.e., withdrawal of the universe, 'va' indicates 'vamana'—ejecting or letting go of the universe, i.e., manifestation of the universe. Thus, Bhairava indicates all the three aspects of the Divine, viz., Sṛṣṭi (manifestation), sthiti (maintenance) and Saṃhāra (withdrawal). Bhairava has been called 'three-headed', because as stated above in note 42 the three heads are a symbolic representation of the three śaktis of Bhairava, viz., parā, parāparā, and aparā or because the three heads are a symbolic representation of Nara, Śakti, and Śiva.

It has not yet been possible to trace the source of this verse. The idea in this verse is expressed in the form of a paradox. But what does 'akhyāti'—nescience or non-knowledge mean? Does it appear or not? In other words—is it experienced or not? If akhyāti is never experienced, then it is nothing and only khyāti or knowledge remains. If it is said that akhyāti does appear (i.e. is experienced), then being khyāti or experience, khyāti again remains. So khyāti or knowledge cannot be eliminated in any case.

The reference is to Spandakārikā, ch. II, vv. 3-4.

Vikalpa means difference of perception; an idea as different from other ideas; differentiation. Vikalpanam (Viśeṣeṇa vidhena kalpanaṃ) = ideating 'this' as different from 'that', differentiation-making activity of the mind. Vikalpa is the nature of the individual mind (citta) which goes on making differentiation between one thing and another.

132

Pratyabhijñāhrdayam

Compare the vivṛtti of Yogarāja on verse 11 of Paramārthasāra of Abhinavagupta, ‘Vikalpo hi anyāboha-lakṣaṇo’dvayam ghaṭāghata-rūpam ākṣipan, aghaṭāt vyavacchinnam ghaṭam niścinoti’ p. 33, i.e., vikalpa is of the nature of differentiating one thing from another.

For instance dividing an experience into jar and non-jar, it marks out the jar from the non-jar, and thus ascertains it as a jar. In Yoga-Sūtra of Patañjali, (Samādhi-Pāda, 9), Vikalpa means a mere fancy which has no foundation in reality. That is not the meaning here.

What the object or wants to drive at is this. The nature of the individual mind is differentiation-making, knowing ‘this’ as different from ‘that’, whereas Śiva or the Universal Consciousness is free of all Vikalpas or differentiating ideas. How then can you call the individual experient as non-different from Śiva, so long as the differentiation-making mind of the individual lasts ?

49. Citta means the individual consciousness.

50. Vijñānākala—See note 36.

51. Vidyāpramātṛtā—the experients of vidyā-tattva i.e. Mantras.

52. Sadāśiva, Īśa, Anāśrita-śiva, see notes 33, 34 and 40.

53. Śiva, Sadāśivā, Īśvara, and Suddhavidyā are together known as Suddhādhvā—the pure or higher path. Mantra, Mantreśvara, Mantramaheśvara etc. are Suddhādhvā experi-ents. Predominance of cit is common to both Vidyāpramātārās and Suddhādhva-pramātārās, but in the former case it is natural, whereas in the latter, it is acquired through the effort of Samādhi.

54. Śūnyapramātr̥, etc. See note 37. The word ādi i.e. etc. includes sakalas also.

55. The meaning of the verse is—what is jñāna in the case of Śiva appears as sattva in the case of ‘paśu’ or jīva (the individual), what is kriyā in the case of Śiva (the universal, Absolute Consciousness) appears as rajas in the individual, what is māyā in the case of Śiva appears as tamas in the individual.

56. Sattva, rajas, and tamas are the three guṇas which are the chief characteristics of Prakṛti, the root principle of manifestation. This has been elaborately described by Sāṅkhya,

and accepted by practically all systems of Hindu philosophy. Guṇa means strand, a constituent, an aspect of Prakṛti. Sattva is the aspect of harmony, goodness, enlightenment, and sukha or pleasure. Rajas is the aspect of movement, activity, and duḥkha or commotion. Tamas is the aspect of inertia, and moha or dullness, indifference.

57. Vikalpa—See note 48.

58. Māyāpramātā is the experient of the impure path—the sphere of limitation. Māyāpramātā includes pralayākalas and sakalas. See notes 37 and 38 and the table given on p. 130.

59. Svātantrya is the abstract noun of Svatantrā which means one’s own rule, not conditioned by any thing outside oneself such as māyā. It is the absolute, spontaneous, free will of the divine consciousness, outside the causal chain, the free, creative act of the Universal consciousness.

60. Mala : dust, dirt, impurity, taint; dross. Dross is the best English equivalent. Mala is what covers and conceals and limits the pure gold of divine consciousness. It is of three forms, viz., āṇava mala, māyīya mala, and kārma mala. As used in this system, mala means those cosmic and individualistic limiting conditions which hamper the free expression of the spirit.

Āṇava mala is the mūla-mala, the primal limiting condition which reduces the universal consciousness to an aṇu, a small, limited entity. It is a cosmic limiting condition over which the individual has no control. It is owing to this that the jīva (individual soul) considers himself apūrṇa, imperfect, a separate entity, cut off from the universal consciousness. The greatness of Śiva in this condition is concealed, and the individual forgets his real nature. The āṇava mala is brought about in two ways. Bodha or knowledge loses its svātantrya or unimpeded power, and svātantrya or śakti loses its bodha or inherent knowledge.

Māyīyamala is the limiting condition brought about by māyā, that gives to the soul its gross and subtle body. It is also cosmic. It is bhinna-vedya-prathā—that which brings about the consciousness of difference owing to the differing limiting adjuncts of the bodies.

Kārma-mala. It is the vāsanās or impressions of actions done by the jñānendriyas and karmendriyas under the influence

133

Notes

of antaḥkaraṇa. It is the force of these vāsanās that carries the

jīva from one life to another.

It may be noted that Vijñānākala has only āṇava mala,

Pralayākala has two, viz., āṇava and māyiya mala, and Sakala

has all the three viz, āṇava, māyiya, and kārma mala.

61. Of the nature of Śūnya i.e. Śūnya pramātā or pralaya-

kevali whose field of experience is the void.

62. Puryastaka-Literally, the city of eight, refers to the

subtle body consisting of the five tanmātras (i.e., the fundamen-

tal undifferentiated essence of the five gross elements) manas,

buddhi and ahaṅkāra. It is also known as sūkṣmaśarīra or liṅga-

śarīra which is the vehicle of the saṃskāras.

63. Vide Note No. 17.

64. Upādhi (up+ā+dhā) lit., some thing placed for near,

which affects or limits a thing without entering into it as its

constituent.

65. Sugata (lit., one who lias fared well) is a title of the

Buddha. Therefore his followers are known as Saugatas.

66. The Mādhyamikas are the followers of the Madhya-

maka (the system of the middle way) school of philosophy.

They believe in śūnya (lit., void) as the fundamental principle.

67. The Pāñcarātra or Bhāgavata system is the main

philosophy of Vaiṣṇavaism. On the origin of Pāñcarātra, see

Sir R.G. Bhandarkar's "Vaiṣṇavaism, Śaivism and Minor Religious

systems". The derivation of the word, Pāñcarātra is somewhat

obscure. Perhaps it refers to some religious rites lasting for five

nights. The followers of Pāñcarātra are here called Pāñcarātras.

68. The word ‘prakṛti’ here does not mean the Prakṛti

or root-matter of the Sāṅkhyas. Parā prakṛti here means the

highest cause. The followers of Pāñcarātra system consider

Vāsudeva both as the material cause and controlling cause of

all manifestation.

69. Leidecker believes that pariṇāma here does not mean

transformation or change, but the Pāñcarātras considered jīvas,

etc. to be the pariṇāma or transformation of Vāsudeva. Śaṅkara

while criticizing the Pāñcarātra system in his commentary on

Braḥmasūtra in Uptttyasambhavādhikarana puts its position

quite clearly and correctly.

"Teṣāṁ Vāsudevaḥ parā prakṛtir-itare Saṅkarṣaṇādayaḥ

kāryam."

70. Kṣemarāja seems to have made some confusion here.

The Pāñcarātras do not consider "avyakta" (non-manifest) as

the ultimate source, but Vāsudeva who is higher than "avyakta"-

Saṅkara puts their position quite correctly in his commentary

on Braḥmasūtras, in Uptttyasambhavādhikarana:

"तत्र यत् तावदुच्यते योषो नारायण: परोऽव्यक्तात् तु प्रसिद्ध: परात्मा

सर्वात्मा स ग्रात्मनात्मानमनेकधा व्यूहावस्थत इति, तन्न निराक्रियते"

71. "Sāṅkhyas" here means 'the followers of Sāṅkhya".

72. See note 36.

73. The Vaiyākaraṇas were the followers of the Gram-

mar School of Philosophy that considered grammar as means

of spiritual liberation Their philosophy has been described

under the heading "Pāṇini-darśanam" in Sarva-darśana-saṃ-

graha" by Mādhava. The reference is obviously to Bhartrhari's

Vākyapadīya which considers paśyantī as Śabdabrahma or

Reality as Vibration.

74-75. The philosophy of Vyākaraṇa considers the

Absolute or Highest Reality as "Śabda-brahman." Śabda

(word) is to them not something unconscious but consciousness

itself where thought and word are the same and are not yet

distinguished. Brahman is the eternal word from which ema-

nates everything. According to the Trika system, the universe

of objects and so also of thoughts and words is always in Parama

Śiva potentially. This is the stage of the Parāvāk-the highest

word which is yet unmanifest. The next stage is that of Paśyantī

which is the divine view of the universe in its undifferentiated

form, far beyond human experience. Kṣemarāja means to say

that the grammarians go only as far as paśyantī which is con-

fined to the stage of Sadāśiva but not upto Parāvāk which

alone refers to the stage of Parama Śiva. After the paśyantī,

there is the madhyamā, which marks the next stage of the mani-

festation of the universe from undifferentiated mass to differen-

tiated particulars. Madhyamā, lit., is thus a link

between Paśyantī, the vision of the undifferentiated universe,

and Vaikharī, the stage of differentiated particulars, the stage

of empirical thought and speech. It is word in a subtle form

in the mind or antaḥkaraṇa. In Vaikharī, the 'word' appears separately from 'thought', and 'object'.

76. The āgamas (here' Śaiva-Āgamas) refer to a group of literature containing the doctrine of the Śaivas. 'Āgama' means tradition, that which is handed down from generation to generation.

77. By Ārhatas (the deserving, dignified) is here meant the Jains. They maintain that the universe consists of 'paramāṇus' (atoms of matter) which are eternal. They are subject to change or development inasmuch as they assume different guṇas (qualities). The Āgama quoted means to suggest that Jains consider these guṇas as the highest reality they have discovered and are unable to go further than the guṇas.

78. Pāñcarātrikaṣ—Vide note 67.

79. The followers of "tantra" are known as tāntrikas. The word "tantra" has been explained in two ways,

(1) from the root 'tan' to expand—that in which the principles of reality are expanded, are elaborately described is "tantra".

(2) from the root "tantra" to control, to harness—that which teaches how to control and harness the various forces of reality is "tantra".

80. 'Kula' here means 'Śakti' (the divine manifesting power). The reference here is obviously to the Śāktas, the worshippers of Śakti.

81. Trika—The Pratyabhijñā philosophy is known as Trika inasmuch as it describes Parama Śiva or Highest Reality as manifesting itself in a group of three (trika ), viz., Śiva, Śakti and Nara. From 'et cetera' in Trika etc. may be understood Tripurā or Mahārtha.

82. Paraśaktipāta—The grace of the Highest. Śaktipāta or grace is of two kinds, viz. para (highest) and apara (lower). Paraśaktipāta or the highest grace connotes the transmutation of the empirical or limited ego into the Fullest Divine Consciousness. Such grace can be imparted only by the Divine. In apara Śaktipāta (lower grace), though the ego realizes his identity with the Divine, he is yet unable to realize that the entire universe is only a manifestation of himself and has thus not yet obtained the Fullest Divine consciousness of Śiva.

Apara Śaktipāta (lower grace) can be imparted by a spiritual director or gods.

83. Vidyā is one of the five Kañcukas—the impure knowledge (aśuddha-vidyā). It is the principle of limitation which does not allow the individual to have a synoptic view of reality.

84. Turīya, the fourth state of consciousness. In Saṃskṛta 'catur' means 'four'. When īyat suffix is added to 'catur', 'ca' is dropped and 't' of īyat suffix is dropped (tur+īya), and thus the word becomes 'turīya' which means 'fourth'. Every man's consciousness is in three states—jāgrat (waking), svapna (dreaming), suṣupti (deep sleep). These states are exclusive. When a man is in the waking consciousness, he has no dream or deep sleep consciousness. When he is dreaming, he has no waking or deep sleep consciousness. When he is in deep sleep, he has no dreaming or waking consciousness. In every man, there is a fourth (turīya) state of consciousness also which is the witness of the other three states. Turīya is a relative term. It is in relation to the other three states that it is called turīya or fourth. There is no succession in turīya as there is in the other three states. It is ever present as the witnessing consciousness of the three states. The ego limited by body, prāṇa and manas has no experience of turīya, although it is always present in him as the background of all the three states. When avidyā (the primal ignorance) is removed, —then only man has the experience of turīya consciousness. That is the essence of our consciousness which is experienced when the present limitations are transcended. Micro-cosmically, it is the fourth state of consciousness holding together the waking (jāgrat), dreaming (svapna) and dreamless sleep (suṣupti). Macro-cosmically, it is the fourth state holding together the three ḳṛtyas, of ṣṛṣṭi, sthiti, and saṃhāra. "Ṣṛṣṭi-sthiti-saṃhāra-melana-rūpā iyam turīyā". Just as a string holds together various flowers in a garland, even so it holds together the other three forms of experience and runs through them all. It is integral awareness. But it is other than the three states of waking, dream and sleep. Hence it is called the fourth. When an individual consciously experiences turīyā state, the sense of difference disappears.

Turīyā has been described as pūrṇā (full) from the point

of view of samhāra or withdrawal because in that condition

she has withdrawn all that had emanated from her, krśā or

emaciated from the point of view of udvamana or emanation

because in that condition she is letting go the entities that

she had held in her. So Turīyā may be said to be ubhaya-rūpā i.e.,

both full and emaciated. In the highest sense, however, she is

anubhayātmā, beyond the conditions of fulness and emaciation.

85. For anu and mala, see note 60.

86. Kalā here means limitation in respect of authorship

and efficacy. Regarding kalā and other kañcukas, see note 17.

87. Māyīya-mala—See note 60.

88. Kārma-mala—See note 60.

89. Kalā....niyati—See note 17.

The whole idea of the limitation of the powers of Śiva

may be expressed in a tabular form :

Śakti Śakti

as existing in Śiva as existing in the

limitation of man

1. Sarvakartṛtva—omnipotence Kalā—limited authorship or

efficacy.

2. Sarvajñatva—omniscience Vidyā—limitation in respect

of knowledge.

3. Pūrṇatva or Nitya-tṛpti— Rāga—limitation in respect

perfection or fullness of desire, i.e., desiring this or

that particular.

4. Nityatva—eternity Kāla—limitation in respect

of time.

5. Vyāpakatva or Svātantrya Niyati—limitation in respect

—all pervasiveness or freedom of space and cause.

90. "Īśvarādvaya-darśana" means the system of philosophy which does not believe in any other principle (advaya) than

Īśvara, the Lord. This is the characterization of the Śaiva

philosophy of Kashmir which maintains that Śiva is the whole

and sole reality. There is 'no second' (advaya), i.e., no other

principle than Śiva. Īśvara here is a synonym of Śiva. He

appears both as the world or the field of experience and the

experient, as the knower (pramātā), of knowledge (pramāṇa) and

the knowable (prameya).

91. 'Brahmavādins' refers to those Vedantists who believe

that a principle, called Māyā, other than Brahman is respons-

ible for sṛṣṭi, sthiti and samhāra. Literally, it means advocates of

the Brahman doctrine.

92. Pañca-vidha-kṛtya--the five-fold act. For details see

note 4. In Sūtra 10, the five-fold act is described from the

epistemological point of view.

93. Śuddhetara-adhvā=(lit.), (course other than the in-

trinsic) i.e., the aśuddha-adhvā, the non-intrinsic course, the

extrinsic manifestation: Śuddha-adhvā is the intrinsic or supra-

mundane manifestation; aśuddha-adhvā is the mundane or extrinsic

manifestation. Sadāśiva, Īśvara, and Śuddhavidyā are in the

region of Śuddha-adhvā or supramundane manifestation. The

tattvas from māyā to the five gross elements are in the region of

aśuddha-adhvā, the extrinsic course or mundane manifestation.

This has been called aśuddha-adhvā or impure course, because

in this there is a sense of bheda or difference. In Śudha-addhvā

or the pure course, there is a sense of abheda or non-difference.

94. This is called 'vilaya', because the real nature of self

is veiled in this state.

95. In the matter of knowledge, the object known in a way

becomes one with the knowing subject. The actual pramiti

(knowledge), divested of the accidents, of the prameya (the

known object), will be found to be one with the pramātṛ (the

knowing subject).

96. Here the five-fold act is described particularly from

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

this point of view, ābhāsana is sṛṣṭi, rakṣi is sthiti, Vimarśana is

Samhāra, bījāvasthāpana is vilaya, and vilāpana is anugraha. For the

meaning of ābhāsana etc., see the Commentary.

97. 'Mahārtha' is the esoteric aspect of this system.

98. Vimarśana or camatkāra is the experience of 'Ah !

How wonderful !' It is like the delight of an artistic experience;

hence it is called camatkāra which means an intuitive flash of

artistic experience.

99. The knowledge of the object is called samhāra here,

because the object is withdrawn. The object as an object disappears and only its knowledge remains.

100. Haṭhapāka : There are two ways by means of which an object of experience is brought to sameness with the real essence of the experient, viz., (1) śānti-praśama and (2) haṭhapāka praśama. Praśama means 'reducing completely the world of experience to oneness with the experient'. The first one is a slow, gradual process: the second, i.e., haṭhapāka is a dogged, persistent process. It is not gradual.

101. Alamgrāsa : alam+grāsa : alam means paripūrṇarūpatayā, nis-samskāratayā, i.e., fully perfectly, when no impression or germ of samsāra as separate from consciousness is allowed to remain; grāsa is grasanam (lit., swallowing)—here it means svātmasātkarāṇam—bringing it to sameness with the Self.

102. Mantras : 'Mantra' is composed of two letters 'man' and 'tra'. 'Man', implies mananāt (by pondering), and 'tra' implies trāyate (protects, saves). Mantra, therefore, means which protects or saves by pondering. Mantra is a sacred word or words which, when properly uttered and meditated upon, become efficacious (in all sorts of ways; here in bringing about liberation).

103. Parāvāk—It is citi (consciousness-power) which consists of an inner sound born of non-māyīya letters. It is ever sounded, ever throbbing. It is the Svātantrya Śakti, the free, unfettered, absolute Will-power, the main glorious supreme sovereignty of the Divine, "पूर्णत्वं परा, वाक् विश्वविमलप्रतिभासप्रत्यवमर्शोन इति च वाक्". It is called parā', because it is supreme, perfect. It is called 'vāk', because it sounds forth, utters forth, the universe by its 'I-cosciousness'. Also see notes 74-75.

(Īśvara pr. vi. p. 253).

104. 'a' to 'ksa'. These include all the letters of the Devanāgarī script. These letters according to the Śaiva philosophy represent various śaktis.

105. See notes 74-75.

106. See note 48. The vikalpa-activity refers to the vikeśpa aspect of Śakti which projects all kinds of differences. The ācchādana or veiling refers to the āvaraṇa aspect of śakti which throws a veil over the real nature of the Self, and thus conceals the avikalpa stage of the Self. In this one sentence, the writer has referred to both the vikṣepa and the āvaraṇa aspects of Śakti.

107. Avikalpa is the distinction-less consciousness. It is the opposite of vikalpa. It is mere awareness without a 'this', or 'that'. It is turyātīta avasthā, a stage of consciousness beyond the turya.

108. Brāhmī, lit., means pertaining to Brahmā. The other śaktis are, Māheśvarī, Kaumārī, Vaiṣṇavī, Vārāhī, Indrāṇī, Cāmuṇḍā and Mahālakṣmī. There are eight classes of letters. The presiding deity of each is as follows :

Deity Class of letter

1. Brāhmī Ka class

2. Māheśvarī Ca "

3. Kaumārī Ṭa "

4. Vaiṣṇavī Ta "

5. Vārāhī Pa "

6. Indrāṇī Ya "

7. Cāmuṇḍā Śa "

8. Mahālakṣmī A "

9. The idea is that so long as the soul is in the paśu (bound) stage, the Śakti-kras (the śaktis with their differentiation making hosts) cause to appear the ṣṛṣṭi and sthiti—the emanation and maintenance of bheda or difference only, and samhāra or complete disappearance of abheda or non-difference or oneness. At this stage, consciousness of difference is created and maintained, and consciousness of oneness is completely withdrawn. At the pati stage, when bondage of the soul dissolves, the reverse of the previous condition happens. Here the śaktis bring about ṣṛṣṭi and sthiti, emanation and maintenance of abheda, non-difference or one-ness of all, and samhāra or complete withdrawal of bheda or difference Pati stage is of two kinds—(1) anādisiddha eternally present as in the case of Śiva and (2) Yogi-daśā—that which appears at the stage of yogin. It is the latter which is meant by pati-daśā here. Prof. Leidecker has given a very fantastic interpretation of this. See note 173, pp. 138-39

142

Pratyabhijñāhrdayam

of his translation. The text has been completely misunderstood

by him here.

It should be borne in mind that at the pati stage, the

cakras (the differentiation-making hosts) of the śaktis dissolve,

and the śaktis begin to function in their pure state. In the paśu

stage, these are called khecarī cakra, gocarī cakra, dikcarī cakra

and bhūcarī cakra, but in the pati stage, these are called simply

cidgaganacarī or khecarī, gocarī, dikcarī and bhūcarī respectively.

110. Bhairava-mudrā—This has been defined thus :

ग्रन्थतल्लेषु बहुधा दृष्टान्तमपि निबन्धजितः ।

इयं सा भैरवीमुद्रा सर्वतन्त्रेषु गोपिता ॥

This is a kind of psycho-physical condition brought about

by the following practice :

"Attention should be turned inwards; the gaze should

be turned outwards, without the twinkling of the eyes. This is

the mudrā pertaining to Bhairava, kept secret in all the

Tantras."

111. Śuddha (pure) vikalpa—This is the vikalpa in which

the Sādhaka feels—Sarvo mamāyam vibhavah—all this glory of

manifestation is of (my) Self, in which he identifies himself

with Śiva. It is a total consciousness and the means for passing

into nirvikalpa or consciousness free from differentiations. This

is called śuddha vikalpa or pure vikalpa, because though it is

still vikalpa or mental formulation, it is śuddha or pure inas-

much as it is a mental formulation of the identity of oneself with

the Divine.

112. Maheśatā—This is an abstract noun of ‘Maheśa’

which means the great Lord (Śiva). Maheśatā or Māheśvarya,

therefore, means the power or status of the great Lord, Śiva.

It connotes the state in which the soul is perfected and identi-

fied with Maheśa, the great Lord or Śiva.

113. Vikalpas—See note 48.

114. Vāmeśvarī—The author here gives the reason as to

why this śakti is known as vāmeśvarī. The word vāma is connect-

ed with the verb ‘vam’ which means ‘to spit out, emit, eject’.

The Śakti is called Vāmeśvarī, because she emits or sends forth

the universe, out of the Absolute. The word vāma also means

143

Notes

'left, reverse, contrary, opposite'. This śakti is called Vāmeśvarī

also because while in the Śiva state there is unity-consciousness,

in the state of Sampsāra, the contrary or opposite condition hap-

pens, viz., there is difference-consciousness, and also because

every one considers the body, prāṇa, etc., to be his Self. This

play on the word vāma cannot be retained in the translation.

115. Khecarī, gocarī, dikcarī and bhūcarī are only sub-

species of Vāmeśvarī śakti. Khecarī is connected with the

pramātā, the empirical subject, the limited experient; gocarī is

connected with his antaḥkaraṇa, the inner psychic apparatus;

dikcarī is connected with the bahiṣkaraṇa, the outer senses;

bhūcarī is connected with the bhāvas, existents or outer objects.

These śakti-cakras indicate the processes of the objectification of

the universal consciousness. By khecarī cakra, one is reduced from

the position of an all-knowing consciousness to that of limited

experient; by gocarī cakra, he becomes endowed with an inner

psychic apparatus, by dikcarī cakra, he is endowed with outer

senses; by bhūcarī cakra, he becomes confined to bhāvas or

external objects.

Khecarī is one that moves in kha or ākāśa. Kha or ākāśa is,

here, a symbol of consciousness. The śakti is called khecarī, be-

cause her sphere is kha or consciousness. Gocarī is so called,

because her sphere is the inner psychic apparatus. The samiskāta

word 'go' indicates movement, and thus light-rays, cow, senses

are known as 'go', because they are connected with movement.

The antaḥkaraṇa is the seat of the senses and sets them in

motion; it is the dynamic apparatus of the spirit par excellence.

Hence it is said to be the sphere of gocarī. Dikcarī is literally the

śakti that moves in dik or space. The outer senses have to do

with the consciousness of space. Hence the outer senses are

said to be the sphere of dikcarī. The word bhū in bhūcarī means

'existence' (world). Hence existent objects are the sphere of

bhūcarī śakti. The empirical individual experient, his psycho-

physical powers, and his objects of experience have all been

described here as expressions of various śakti-cakras.

116. There are three aspects of antaḥkaraṇa, viz., buddhi,

ahaṅkāra and manas. Buddhi ascertains; ahaṅkāra brings about

identification of the Self with the body etc., and assimilation of

144

experience with oneself, and manas determines a thing as this or that.

117. aiśvaryasakti is the sovereign power of the Lord. This is also His Svātantrya-śakti, his absolute free Will.

118 and 119. Flashing forth or sphurattā is here another name of prakāśa. Doership or kartr̥tā is another name of vimarśa. Regarding the distinction between prakāśa and vimarśa, see note 20.

120. prāṇa, apāna, samāna śaktis.

There are five prāṇas—prāṇa, apāna, samāna, udāna, vyāna. These are, however, vāyus or vital airs. Prāṇas are the vāyus that carry out the functions of vegetative life. They are distinct from the body. Like vitalism, Indian philosophy maintains that life is something different from mere matter. Life is maintained by various prāṇas. Breath is the most palpable and concrete expression of prāṇa. Prāṇa is a comprehensive word covering all the functions of vegetative life. It is, however, divided into various divisions according to various functions.

Roughly, prāṇa is the vital vāyu that goes out, apāna is the vāyu that goes in downwards towards the anus. Samāna is the vital vāyu that is said to be located in the interior of the body. It helps in assimilation of food, etc. Hence it is known as samāna. Vyāna means going in all directions. It is everywhere in the body. ‘Udāna’ means ‘going upward’. Here the word śakti has been used, not vāyu. The various vāyus are the functions of the various śaktis of the same name. By means of prāṇa, apāna and samāna śaktis, one becomes a bound soul (paśu) ; by means of udāna and vyāna śaktis. one is freed, becomes patti.

121. Kalās means organs or phases, here those phases which bind the soul to the world.

122. Puryastaka. This is a synonym of the sūkṣmaśarīra, the vehicle of the saṁskāras which is not cast off at death like the sthūla śarīra or the physical body. ‘Puri’ means a city and aṣṭakam means a group of eight—puryastaka meaning the city of the group of eight. This group of eight consists of the five tanmātras, manas, buddhi, and ahaṁkāra.

123. Udāna śakti. It is the śakti which appears when prāṇa and apāna become equally balanced. Udāna then becomes

Pratyabhijñāhrdayam

Notes

145

active, moves up through the madhya-dhāma or suṣumnā and brings about the turya or fourth state of consciousness.

124. madhya-dhāma is the middle nāḍī or suṣumnā. There are two nāḍis running in a parallel way on to the suṣumnā. They are not physical but prāṇic, and are known as iḍā and piṅgalā. Prāṇa flows through the iḍā and apāna flows through the piṅgalā. Suṣumnā is a prāṇic nāḍi running up inside the spinal column towards the brain. Normally the prāṇa and apāna śaktis alone are active. When, however, through the practice of yoga, prāṇa and apāna currents are equilibrated the suṣumnā nāḍī becomes open, and the udāna current flows through it and brings about the turya state of consciousness.

125. Turya literally means the fourth. The word catur means four. The word turya is formed by catur+yat in which ca is dropped and only tur remains and t of the suffix yat is dropped. So we have tur+ya=turya meaning the fourth. Normally man’s consciousness functions only in three states, viz., waking (jāgrat), dreaming (svapna), and dreamless sleep (suṣupti). When udāna śakti becomes active in the madhya-dhāma or suṣum-nā, one develops the consciousness of turya or the fourth state in which one has unity-consciousness and the sense of difference disappears. This consciousness is full of bliss.

In the first or waking condition, the body, prāṇa, manas and senses are active. In the second or dreaming condition, the prāṇa and manas alone are active. In the third or the state of deep sleep, even the manas stops functioning, and ātman or pure consciousness is in association with mere void. In the turya or fourth state, ātman is detached from these limitations, and remains pure consciousness and bliss (cidānandaghana) . Our waking, dream and deep sleep states, are detached from each other i.e. during waking state we do not have the dream and deep sleep consciousness; during dream state, we do not have the waking and deep sleep consciousness; during deep sleep state, we do not have the waking and dream consciousness. When we are in one state, we are not aware of the other two states, but turya is integral awareness i.e. it is always aware or conscious of all the three states; it is not cut off from any of the states. When turya awareness is established, the habit of manas, viz., of knowing things in parts or snippets, of

departmentalisation in awareness is reduced. Turya is a consciousness which is aware of all the three states: waking, dream and deep sleep. It is not under the influence of māyā which brings about a sense of difference. Turya or fourth is a relative word. It is called turya or turīya (fourth) with reference to the three states of waking, dream and deep sleep. The three states of waking, dream and deep sleep do not disappear, only the turya or the fourth awareness is always aware of all the three states; it is not cut off from any of the three states. Though running through all the three states, the turya is unaffected by them, for it is completely free from any impression of subject-object duality, being pure consciousness and bliss; hence while running through them all, it transcends them all. Cf. Yogarāja's commentary on verse 35 of Paramārthasāra :

"Turīyam grāhya-grāhaka-kṣobha-pralayasaṃskāra-parikṣayāt jñānaghanaprakāśānandamūrti; ataḥ tadantahsthamaṇi tābhyo 'vasthā-bhyaḥ cinmayatayā samulliratvāt 'param' anyat-iti" (p. 80).

126. V yāna-śakti—Macrocosmically it pervades the entire universe and microcosmically it pervades the entire body when the kundalini becomes, awakened, and brings about the turyātita condition.

127. Turyātita means transcending the fourth state. It is a state beyond the turya. Turya is turīya (fourth) in relation to the three states of waking, dream and deep sleep; but in turyātita, the above three states as separate states disappear. Hence when the three states have disappeared, turya can no longer be called turya. It is called turyātita in which the turya or fourth state has been transcended. It is a state where pure consciousness is like an ocean without any ruffle whatsoever, and is full of bliss. It is the consciousness of Śiva himself or one who has reached that stage in which the entire universe appears as his Self. In turya, manas becomes attenuated; in turyātita it is dissolved in śakti. When the turya state becomes fully developed and reaches perfection, it is transformed into turyātita state. In this state, everything appears to the individual as Śiva or Self.

128. pati—This refers to the condition in which the individual soul realizes his identity with the universal Self or pati or Śiva.

129. In the 9th sūtra, the saṃsāritva has been described from the metaphysical point of view; here (in the 12th sūtra), it has been described from the microcosmic point of view both in the individual's paśu daśā (bound state) and pati daśā (liberated state).

130. It is not clear as to which Pratyabhijñā-ṭīkā is referred to here. Perhaps it may be the untraced vivṛti on the Pratyabhijñā-kārikās by Utpalāctārya.

131. Citta means the limited individual consciousness, the psychological status of the individual.

132. Citi means the universal consciousness, consciousness in its initial, unconditioned state. It is also known as cit.

133. Cetana in this context means the consciousness of the Self.

134. Utpaladeva or Utpalācārya flourished in about 900-950 A.D. This quotation is from his Stotrāvalī in praise of Śiva.

135. The traditional trinity consists of Brahmā, Viṣṇu, and Śiva. Since in this system, Śiva is mostly the term used for the Absolute, Indra has been substituted for Śiva in the trinity.

136. This is a quotation from the Spandakārikā (II, 10) of Vasugupta. The full verse is as follows :

तदाक्रम्य बलं मन्त्राः सर्वज्ञबलाश्रिताः । प्रवर्तन्तेऽधिकाराय करणानीव देहिनाम् ॥

137. Samāveśa means samādhi in which there is unity-experience, i.e. in which the entire universe appears as Self, in which the consciousness of the empirical Self is completely subordinated, and it becomes identified with the consciousness of Śiva.

148

Pratyabhijñāhrdayam

Notes

149

138. Vyutthāna means literally 'rising up', i.e., rising up from the condition of contemplation to every-day normal experience.

139. deha-prāṇa-nīla-sukhādiṣu.

dehaa, prāṇa are examples of the 'subject' in whom deha is relatively outer and prāṇa, inner; nīlasukhādiṣu are examples of 'object' of which again nila is outer experience, and sukha is inner experience.

140. Prāṇa-śakti here means the primal energy, not prāṇavāyu or the breath of that name. The transformation of consciousness into prāṇa is a step towards its progressive materialization. This prāṇa is also known as mahāprāṇa.

141. 'Madhya : Madhya-nāḍī,—Madhya from the point of view of Śambhu or Śiva, is the universal consciousness which is the innermost or central reality of all existence, it is the pure I-consciousness of Śiva. From the point of view of Śakti, it is jñāna-kriyā—knowledge and action—the spiritual urge which expresses itself in knowledge and action. From the point of view of aṇu or the individual, it is the madhya-nāḍī.

Madhya-nāḍi : Madhya or madhyama nāḍi is the suṣumnā-nāḍi which is in between iḍā and piṅgalā nāḍis. The word nāḍi is derived from the root nad (bhraṁś)-to fall, drop. That through which something drops or flows is nāḍī. The nāḍis are subtle channels of prāṇic energy. Madhya or madhyamā nāḍī is so called because it is centrally situated. It is also called suṣumnā. The derivation of the word suṣumnā is somewhat uncertain. According to Śabdakalpadruma 'su su' ityaoyaktaśabdam mnāyati i.e.that which repeats the indistinct sound su ṣu (षु √ म्ना) may be its derivation.

Suṣumnā is situated in the interior of the cerebro-spinal axis or Meṛudaṇḍa. It extends from Mūlādhāra to Sahasrāra. Within the 'fiery red' Tāmasika Suṣumnā is the lustrous Rājasika Vajrī or Vajriṇī Nāḍī and within the Vajriṇī is the pale Sāttvika Citrā or Citriṇī. It is the interior of the Citriṇī which is called Brahma-nāḍī. Suṣumnā is said to be fire like (Vahnisvarūpā) ; Vajriṇī is said to be sun-like (sūryasvarūpā) ; Citriṇī is said to be moon-like (candrasvarūpā). The opening at the end of the Citriṇī nāḍī is called Brahmadvāra. It is through this that Kuṇḍalinī mounts up.

Iḍā and Piṅgalā nāḍis are outside suṣumnā and run in a parallel way over it. Iḍā is on the left and Piṅgalā on the right. They are curved like a bow. These three (Iḍā, Piṅgalā and Suṣumnā) join at the Ājñā cakra which is known as Triveṇī or the confluence of the three.

Some have taken nāḍis and cakras to mean nerve and ganglia. They are not physical constituents. They are constituents of the prāṇamaya-kośa, the vital sheath in the sūkṣma śarīra (the subtle body). Only their impact on the physical body is felt through the nerves and the ganglia. The cakras are the seats of śakti.

142. Brahma-randhra. According to Tantra, there are cakras or centres of prāṇa located in the prāṇa-maya-kośa. These are called cakras, because they are like a wheel in appearance. They absorb and distribute prāṇa or vitality to the prāṇamaya-kośa, and through it to the physical body.

When the higher cakras are fully activated, they impart to the individual certain subtle and occult experiences. Their names together with the nearest physical organs are given below :

Nearest physical organ

Cakras

1. Spinal Centre of region below the genitals. Mūlādhāra

2. Spinal Centre of region above the genitals. Svādhiṣṭhāna

3. Spinal Centre of region of the navel. Maṇipūra

4. Spinal Centre of region of the heart. Anāhata

5. Spinal Centre of region at the base of the throat. Viśuddha

6. Between the eye-brows

Ājñā

7. Top of the head

Sahasrāra or Brahma-randhra

143. Adho-vaktra (lit., the lower organ) is the medhra-kanda which is situated below mūlādhāra at the root of the rectum.

144. Palāśa is the butea frondosa or the Dhāka tree as it is otherwise called. Suṣumnā is compared to the mid-rib of

the palāśa leaf, and nāḍīs springing from it are compared to fine veinlets joined to the midrib of the palāśa.

145. "When, however, the exalted samvit.......above." This refers to the development from the Śāmbhavopāya and Śāktopāya points of view.

146. brahmanāḍi is the same as madhya-nāḍi or suṣumnā.

147. "When the central brahmanāḍi develops." This refers to the development from the āṇavopāya point of view.

148. prānāyāma means breath control. There are various methods of breath control in books on yoga.

149. mudrā—The word literally means 'seal', 'mark'. In yoga, it means certain positions of fingers practised in yogic discipline. In a wider sense, it also means control of certain organs and senses that help in concentration; also concentration, e.g., Bhairavī-mudrā. See Gheraṇḍa-saṃhitā, Upadeśa 3.

150. bandha—This is a yogic practice in which certain organs of the body are contracted or locked.

151. See note 48.

152. turya (lit., fourth) is the same as turīya. See note 84. It is the state in which there is pure consciousness of ātman, and the sense of difference disappears. In this Udāna śakti is active.

153. turyātita—This is the state higher than turya. Unity consciousness that began in turya is consummated in turyātita in which the whole universe appears as the Self. See Īśvarapratyabhijñā-vimarśinī, Vol. II, pp. 246-247. In turyātita, vyāna śakti is active. See note 127.

154. Kaṭha Upaniṣad really belongs to the black Yajurveda. The original reading is 'icchan' (wishing; seeking); the reading here adopted is aśnan (eating, tasting). In this context aśnan means 'wishing to taste.'

155. There are two states of clear Self-consciousness, viz; Śāntodita, and nityodita. In the first, there may be diminution of the clarity of self-consciousness some times, but in the second, Self-consciousness is complete and permanent.

156. Ūrdhva-Kuṇḍalinī—This is the condition where the prāṇa and apāna enter the suṣumnā and the kuṇḍalinī rises up. Kuṇḍalinī is a distinct śakti that lies folded up in three

and half valayas or folds in Mūlādhāra. When she rises from one-three-fourths of the folds, goes up through suṣumnā, crosses Lambikā and pierces Brahma.randhra, she is known as Ūrdhva-kuṇdalinī, and this pervasion of hers is known as vikāsa or viṣa. Lambikā is the prāṇic cross-road of four prāṇic channels, near the palate. The first two channels are for the flow of prāṇa for all the jīvas. The third channel is that through which the yogin rises from mūlādhāra by means of ūrdhva-kuṇdalinī to Brahma-randhra, as described here. The fourth channel is for those accomplished yogins whose prāṇavāyu rises directly to Brahma-randhra without having to pass through mūlādhāra.

157. Adhaḥ-kuṇḍalinī. Its field is from Lambikā down to one-three-fourths of the folds of kuṇḍalinī lying folded in the mūlādhāra. Prāṇa goes down in adhaḥ-kuṇḍalinī from Lambikā towards mūlādhāra. This is known as saṅkoca or vahni.

158. Saṣṭha-vaktra. Prof. Leidecker translates vaktra as mouth, and thinks that 'sixth mouth' is unintelligible. Vaktra in this context does not mean 'mouth'. It means here simply organ. The ears, eyes, nose, mouth, and the anus are, in this system, known as pañca-vaktra or five organs and medhra-kanda near the root of the rectum, which is below mūlādhāra is the saṣṭha-vaktra, the sixth organ.

159. Vahni-viṣa : Vahni refers to adhaḥ-kuṇḍalinī and viṣa to ūrdhva-kuṇḍalinī. The entrance into the adhaḥ-kuṇḍalinī is saṅkoca or vahni; rising into ūrdhva-kuṇḍalinī is vikāsa or viṣa. Vahni is symbolic of prāṇa vāyu and viṣa of apāna vāyu. When prāṇa enters the suṣumnā and goes down into adhaḥ-kuṇḍalinī or mūlādhāra, then this condition is known as vahni. Entering into the full portion of the root and half of the middle of adhaḥ-kuṇḍalinī is known as vahni or saṅkoca. Vahni is derived from the root 'vah'—to carry. Since prāṇa is carried down upto mūlā-dhāra in this state, it is called vahni. In Sanskrit, vahni means 'fire'. In this sense also, the root meaning of 'vah'—to carry is implied. Fire is called vahni, because it carries the oblations to the devas (gods). The āveśa or entering into the remaining half of the madhya or middle and full portion of the agra or tip of the adhaḥ-kuṇḍalinī right upto the lowest spot of ūrdhva-kuṇḍalinī is known as viṣa.

The word viṣa does not mean poison here. It is derived from the root ‘viṣ’ to pervade. Viṣa, therefore, refers to prasara or vikāsa. Poison is also called viṣa because it pervades the whole body.

What is meant to be conveyed is that when the prāṇa and apāna enter the suṣumnā, the citta or individual consciousness should be stopped or suspended between the vahni and viṣa or in other words between the adhah-kuṇḍalinī and the ūrdhva-kuṇḍalinī.

Vāyupūrṇa—full of vāyu means that the citta should be restrained in such a way that vāyu may neither pass out through the nostrils nor through the male organ and the anus. Citta and vāyu are inter-connected. Restraint of one brings about the restraint of the other.

160. Smarānanda (bliss of sexual union). When the citta can be restrained between the adhaḥ and ūrdhva kuṇḍalinī in this way, then one has the joy of sexual union. This is ‘inverted’ kāma. Sexual union is external; this union is internal.

161. This refers to the yogic practice of the school. Perfection is accomplished by the development of “madhyā” which in the case of aṇu or the individual jīva means the development of prāṇa-śakti in the suṣumnā which is in the madhya or between the iḍā and piṅgalā nāḍis. One way of the development of madhya is the saṅkoca and vikāsa of the śakti. The literal translation of saṅkoca and vikāsa can hardly do justice to the yogic practice indicated by these. Saṅkoca connotes the following discipline. Even while mind is going forth towards external objects by means of the senses, even while the senses are actively functioning in grasping form, colour, sound, smell, etc., attention is withdrawn from them and turned towards the inner reality which is the source and background of all activity.

Vikāsa means concentration on the inner reality even while the sense-organs are quite open, e.g., the practice of the bhairavī mudrā.

Saṅkoca implies withdrawal of attention from external objects; vikāsa implies concentration of attention on the inner consciousness and not allowing it to go out at all even when the eyes, ears, etc., are open to their respective objects. It means

remaining steady within like a gold pillar, even while the senses are directed towards their objects.

Saṅkoca and Vikāsa have to be further developed by the technique of prasaraviśrānti at the level of ūrdhva-kuṇḍalinī. Prasara is, here, practically synonymous with vikāsa and viśrānti with saṅkoca. The yogin develops the prāṇa-śakti in the suṣumnā, and by restraining it between the eye-brows, he attains to ūrdhva-kuṇḍalinī level. Here he practises prasaraviśrānti.

This practice of saṅkoca and vikāsa has to be developed in adhah-kuṇḍalinī also. Entering completely into the root and half of the middle of adhah-kuṇḍalinī is known as saṅkoca or vahni, and entering into the remaining half and wholly into the tip of the adhah-kuṇḍalinī right up to the position where the ūrdhva-kuṇḍalinī ends is known as vikāsa or viṣa or unmilana samādhi.

162. anacka : aca = a, i, u, ṛ, ḷ, e, o, ai, au, i.e., all the vowels; ‘anacka’ is sounding ka, ha, etc. without the vowel.

The real meaning of the yogic practice of anacka sounding is to concentrate on any mantra back to the source where it is unuttered.

163. Leidecker has given a very confused translation of this verse. The following points have to be noted in this verse. This is in praise of jagadambā—the world-mother; ‘tava’ (your) refers to ‘jagadambā’. ‘Anacka. .echido’; ‘vidhrta-cetasah’, and ‘dāritāndhatamasah’ are compounds qualifying ‘hrdaya-paṅkajasyā’. ‘Vidyāṅkuro’ is connected with ‘tava’. Or ‘dāritāndha-tamasah’ may be taken, as qualifying ‘tava’ practice indicated by these. Saṅkoca connotes the following discipline. Even while mind is going forth towards external

164. dvādaśāntaḥ = a measure of twelve fingers ; literally, it means the end of twelve fingers.

165. The prāṇa starts at the point of hṛdaya (prāṇollāsa which here means the centre of the diaphragm) and ends (viśrānti) at dvādaśānta, i.e., at a distance of twelve fingers from the point between the two eye-brows. Apāna (vāyu) starts from dvādaśānta (distance of twelve fingers), and ceases at hṛdaya (centre of the diaphragm). ‘Nibhālana’ means fixing the citta or mind at the start of prāṇa at the heart, and at its cessation at a distance of twelve fingers from the centre of the eye-brows and at the start of apāna from dvādaśānta and its cessation at hṛdaya. This is like the prāṇāpāna smṛti (pāṇāpāna sati) of Buddhist yoga. This is known as Śakti-dvādaśānta, or kauṇḍalinī.

154

There is another dvādasānta, over the crown of the head which is known as Śiva dvādasānta or prakriyānta.

166. 'Beautiful one' refers to the devī (the goddess). This is addressed to the devi. Most of the mystic teachings in this system are in the form of a dialogue between Śiva and the Devi (goddess).

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

Eka-cintā prasaktasya yataḥ syād aparodayah,

unmeṣaḥ sa tu vijñeyaḥ svayam tam upalakṣayet.

This means while one is engaged in one thought and another arises, then resting mentally at the junction point between the two is known as unmeṣa. One can see that for oneself. The nature of mind is to pass successively from thought to thought, but if one rests mentally immediately after one thought and just before another thought arises, one develops the quality of unmeṣa. It means resting in the spanda between two thoughts or images, i.e., resting in the consciousness which is the background of both the thoughts or images. It is the unfoldment of the creative nature of the Supreme. This is the explanation according to Śāktopāya.

According to Śāmbhavopāya, the emergence of the pāramārthika bhāva or the highest reality, while one is engaged in meditating on the object of one's devotion is known as unmeṣa.

168. Three methods have been recommended here for rising to the highest bliss by concentrating on aesthetic enjoyment, viz., (1) āsvāda-dhāraṇā, concentrating on the savour of eating and drinking, (2) śabda-dhāraṇā, concentrating on the aesthetic enjoyment of music, and (3) manastuṣṭi-dhāraṇā, concentrating on whatever pleases the mind.

169. For the meaning of samāveśa, see Abhinavagupta :

ग्रावेश्रश्वास्वतत्लस्य स्वतन्त्रनिमज्जनत्नात् ।

परतत्त्वपता शम्भोराद्याच्छक्नविभागिनि: ॥

—Tantrāloka I, 173

Āveśa or Samāveśa means mergence of the helpless, limited self into and becoming identical with Supreme Śiva who is

at one with the primal Śakti. Samāveśa means subordinating one's limited nature, and acquiring the nature of the Supreme.

170. Vyutthāna—Literally 'rising'. In yoga, it means coming to normal consciousness after contemplation.

171. Nimīlana-samādhi is the inward meditation with closed eyes in which the individual consciousness is absorbed in the universal consciousness. In this even the trace of object as object disappears and it becomes one with cit. This is real introversion or antarmukhatā, and leads to full I-consciousness or pūrṇāhantā.

172. Krama-mudrā or Mudrā-Krama. This is defined in the text itself by the Krama-sūtra. In this, the mind swings alternately between the internal and the external. The internal appears as the universal consciousness, and the external no longer appears as merely the world, but as the form of Śiva or universal consciousness. Mudrā, here is not used in its ordinary sense of certain postures and positions of fingers, etc. The sense in which it is used here is given further on in the text itself.

173. samvit-devatā-cakram--From the macrocosmic point of view, the samvit-devatās are the khecarī-cakra, gocarī-cakra, dik-carī-cakra, and bhūcarī-cakra described earlier. From the microcosmic point of view this consists of limited knowers, internal and external senses, and limited objective knowledge.

174. Kālāgnyādeḥ carama-kalā-paryantāsya—From Rudra known as kālāgni-bhuvaneśa in Nivṛttikālā i.e. the lowest phase of manifestation upto the highest phase of manifestation known as śāntā-kalā. Kalā here means phase of manifestation. See the chart of manifestation on p. 156.

175. parā-bhattārikā here refers to the highest vimarśa. There are three kinds of vimarśa, viz., para, apara and parāpara.

Para is the vimarśa of Śiva in which there is abheda or complete non-difference between 'I' and 'this', 'knower' and 'known'; apara is the vimarśa of aṇu or the empirical individual in which there is bheda or difference between 'I' and 'this', knower and known; parāpara is the vimarśa of śakti in which there is bhedābheda in which the difference between 'I' and 'this' there is posited and for ever transcended.

155

Notes

Pratyabhijñāhrdayam

Vide Note No. 174

KALĀS AND BHUVANAS ACCORDING TO ABHINAVAGUPTA

EXPLANATORY NOTE ON THE DIAGRAM

The whole manifestation is divided into five Kalās or phases.

The lowest is:

1. nivṛtti-kalā. It is formed mainly of prthvī tattva and has 16 bhuvanas or planes of existence.

The lowest plane of Nivṛtti Kalā is called Kālägni rudra-bhuvana.

2. pratiṣṭhā kalā. This is the second Kalā counting from the lowest Kalā, viz., Nivṛtti Kalā.

3. vidyā kalā. This third Kalā contains seven tattvas from puruṣa tattva upto māyā tattva,

4. śāntā kalā. This fourth Kalā contains three tattvas, viz., Suddha Vidyā, Īśvara and Sadāśiva,

5. śāntātītā kalā. This fifth Kalā is comprised of only Śiva and Śakti tattvas and has no bhuvana.

Parama Śiva transcends all Kalās.

176. Camatkāra is the wonderful joy of creativity.

Here it means aham-vimarśa—the bliss of perfect Self-consciousness i. e. the bliss of the consciousness of the entire manifestation as I.

This aham-vimarśa is the result of the feeling of one-ness of being with prakāśa (consciousness-existence).

Regarding prakāśa and vimarśa, see Note 20.

The ultimate is prakāśa-vimarśa-maya.

177. Kṣemarāja gives here the ascending stages of reality.

The first is samvedya or prameya i.e. the known.

The second is samvedana or pramāṇa i. e. knowledge.

The third is the pramātā or the experient who has self-consciousness.

The fourth and deeper stage of reality is that of Sadāśiva whose consciousness is not identified with the limiting adjuncts of body etc., but whose body is the whole universe.

The highest stage of reality is Maheśvara whose consciousness of Self is inclusive of entire manifestation and identical with his prakāśa.

178. Jagadānanda is a technical word of this system and means the bliss of the Self appearing as the universe.

The universe in this system is not a fall from the bliss of the Divine; it is rather the bliss of the Divine made visible.

Cf. the following verses of Abhināvagupta :

यत्कौडपि व्यवच्छेदो नास्ति यदृश्वतः स्कुरत् ।

यदनाहतसंवित्ति परामृतन हितमुं ॥

यतस्तित भावनादीनां न मुख्या कापि संगतिः ।

तदेव जगदानन्दमस्मभ्यं शम्भोःचिवान् ।

— Tantrāloka, V. 50-51.

That in which there is no division or limitation, for it flashes forth all round, in which the consciousness is intact, i.e. in which it is consciousness alone which expresses itself whether as knower or means of knowledge or as known, that which increases and expands by the nectar of divine joy of absolute sovereignty in which there is no need for imagination or meditation.

Śambhu told me that that was jagadānanda.

The commentator says :

जगतां निजानानदाघातना विश्वेन रूपेणानन्दो यत्तत्स्वेच्छेति

जगदानन्दशब्दवाच्यम् ।

158

Pratyabhijñāhrdayam

Notes

159

That is jagadānanda where the universe appears as a visible form of the bliss of the Self. Śambhu referred to in the above verse was the chief guru of Abhinavagupta in Trikasystem.

179. According to Tantra there is a correspondence between the parā-śakti, the ultimate divine creative power which brings about the sum total of all objects and the parāvāk which is the ultimate divine word, the source of the sum total of words. By means of mantras which consist of words or letters, one can establish contact with the various śaktis. Every word is a vācaka or indicator and every object is vācya or the indicated. The vācya or object is nothing but the intent of the divine word, the divine word made visible.

The divine words or letters are, however, a-māyīya out of the scope of māyā. Words are of two kinds, viz., māyīya( pertaining to māyā) and a-māyīya (not pretaining to māyā). Māyīya words are those on which the meaning is imposed by convention; they are vikalpas or fancied constructions; a-māyīya words are those which are nirvikalpaka, whose meaning is just the real, which do not depend on fancy, imposition, supposition or convention, which are cinmaya.

180. akula:—“kulam śaktiriti proktam, akulam Śiva ucyate” (Svacchanda tantra) i.e. kula is śakti and akula is Śiva. Kula (total) or the entire manifestation is śakti. One who is not lost in this total (manifestation) is akula i.e. Śiva. The letter ‘a’ from the point of view of mātrkā-cakra is of the nature of Śiva.

181. pratyāhāra here does not mean ‘withdrawing the citta from the elements’, as Prof. Leidecker makes out in his note, 227. The word ‘pratyāhāra’ has been used here in the technical sense of Sanskrit Grammar which means the ‘comprehension of several letters or affixes into one syllable, effected by combining the first letter of a sūtra with its final indicatory letter.’ Thus the pratyāhāra, ‘ac’ means a, i, u, ṛ, ḷ, e, o, for it combines the first letter ‘a’ and the final indicatory letter ‘c’ of the following sūtras—अइउण, ऋलक, एओङ, ऐऔच्.

So here the pratyāhāra of “a” the first letter; and ‘ha’ the final letter would be ‘aha’, which suggests ‘aham’, meaning ‘I’ or Self. ‘Aha’ includes all the letters of the Sanskrit language, and since each letter is indicative of an object, ‘aha’ suggests the sum-total of all objects, viz., the universe. The entire

universe lies in the highest Reality or Maheśvara in an undifferentiated state.

182. bindu : This means a drop, a dot. In the definite calm of the Highest Reality (anuttara), there arises a meta-physical Point of stress. This is known as bindu. In this, the universe to be, lies gathered up into a point. This bindu is known as ghanibhūtā śakti—the creative forces compacted into a Point. It is as yet undifferentiated into objects. It is the cidghana or massive consciousness in which lie potentially in an undifferentiated mass all the worlds and beings to be manifested. Therefore, the text says that ‘a’ and ‘ha’ joined into ‘aha’, and thus together summing up the entire manifestation lie undifferentiated into a Point in the Highest Reality. A point is indicative of non-differentiation. From the point of view of language, the ‘bindu’ in Sanskrit is indicated by anusvāra—the nasal sound marked by a dot on a letter. Bindu is thus the anusvāra, and this completes ‘aha’ into ‘aham’ (अहं). This anusvāra, after having joined, ‘a’ and ‘ha’ in oneness shows that all manifestation though appearing emanated and different is actually residing in Śiva, and is not different ftom him. ‘A’ respents Śiva; ‘ha’ represents Śakti; the anusvāra represents the fact that though Śiva is manifested right upto the earth through Śakti, he is not divided thereby; he remains undivided (avibhāga-vedanātmaka-bindu-rūpatayā).

183. mahāhrada—the great or deep lake refers to the Supreme Spiritual awareness. It has been called a great or deep lake, because it is clear, uncovered by anything, infinite and deep.

184. Cakravartī has a double sense here—(1) ruler of the cakra i.e. circle or group of sense-deities and (2) universal sovereign.

185. When the senses are divinised, they become samvit-devatā-cakra i.e., karaneśvarīs.

A—symbol of Śiva.

ĀBHĀSANA—appearance; esoteric meaning — sṛṣṭi — emanation.

ADHAḤ-KUNDALINĪ—the field of Kuṇdalinī from Lambikā to one-three-fourths of its folds in the Mūlādhāra (see note No. 157.)

ADHO-VAKTRA—Mẹdhra-Kanda, situated at the root of the rectum.

ĀDIKOṬI—the first edge or point; i.e.—, the heart from which the measure of breath is determined.

AHAM-BHĀVA—I-feeling; I-consciousness.

AHANTĀ—‘I’-consciousness; I-ness.

AKHYĀTI—ignorance.

AKULA—Śiva.

ALAM̐GRĀSA—bringing experienced object completely to sameness with the consciousness of the Self, when no impression of saṁsāra as separate from consciousness is allowed to remain.

AMĀYĪYA—beyond the scope of Māyā; Amāyīya Śabdas are the words whose meaning does not depend on convention or supposition, where the word and the object are one.

ANACKA—lit., sounding the consonants without the vowels; esoteric meaning—‘concentrating on any mantra back to the source where it is unuttered’.

ĀNANDA—bliss, the nature of Śakti.

ANANTABHATṬĀRAKA—the presiding deity of the Mantra experients.

ANĀŚRITA-ŚIVA—the state of Śiva in which there is no objective content yet, in which the universe is negated from Him.

ĀṆAVA MALA—mala pertaining to anu i.e., innate ignorance of the jīva; primary limiting condition which reduces universal consciousness to a jīva depriving, consciousness of Śakti and Śakti of consciousness and thus bringing about sense of imperfection.

ANTAKOṬI—the last edge or point; it is dvādaśānta—a measure of twelve fingers.

ANTARMUKHĪBHĀVA—introversion of consciousness.

ANUGRAHA—grace.

ANUTTARA—the Highest, the Supreme, the Absolute (lit., one than whom nothing is higher).

APĀNA—the vital vāyu that goes in downwards towards the anus.

APARA—lower or lowest.

APAVARGA—liberation.

ĀRHATA—Jaina.

ARTHA—object; end; sense-object; meaning; notion; aim.

ASAT—non-being.

ĀŚYĀNATĀ—shrunken state; dried state; congealment; solidification.

ĀTMASĀTKR—assimilate to the Self.

ĀTMA-VIŚRĀNTI—resting in the Self.

AVYAKTA—unmanifest.

BAHIRMUKHATĀ—extroversion of consciousness.

BAHIRMUKHĪBHĀVA—externalization; extroversion.

BAINDAVĪ KALĀ—Bindavi—pertaining to Bindu or the Knower, Kalā—will-power. Baindavī Kalā is that freedom of Parama Śiva by which the knower always remains the knower and is never reduced to the known.

BALA—Cid-bala, power of the true Self or Universal Consciousness.

BANDHA—bondage; yogic practice in which certain organs of the body are contracted and locked.

BHAIRAVA—Parama Śiva; the Highest Reality. This is an anagrammatic word, ‘bha’ indicating ‘bharana’ maintenance of the world, ‘ra’, ‘ravaṇa’ or withdrawal of the world, and ‘va’ ‘vamana’, or projection of the world.

BHĀVA—existence—both internal and external; object.

BHOGA—experience, sometimes used in the narrow sense of ‘enjoyment’.

BHOKTĀ—experient.

BHŪCARI—sub-species of Vāmeśvarī, connected with the bhāvas or existent objects. Bhū means existence; hence existent objects are the sphere of ‘bhūcari’.

BHŪMIKĀ-role.

BHUVANA-becoming; place of existence; world; place of being, abode.

BĪJĀVASTHĀPANA-setting of the seed, esoteric meaning, 'vilaya' -concealment of true nature.

BINDU-written also as Vindu, a point; a metaphysical point; ghanibhūtā śakti,-the compact mass of Śakti gathered into an undifferentiated point ready to create; also parāḥ pramātā-the highest Self or Consciousness; the anusvāra or nasal sound indicated by a dot on a letter indicating the fact that 'Śiva'-in spite of the manifestation of the universe is undivided. (See Note 182).

BRAHMANĀḌĪ-suṣumnā or the central prāṇic nāḍi.

BRAHMANDHRA-the Sahasrāra Cakra.

BRAHMAVĀDA-in this system-Śānkara Vedānta.

BUDDHI-Sometimes the higher mind; the super-personal mind; the ascertaining intelligence, intuitive aspect of consciousness by which the essential Self awakens to truth.

CAMATKĀRA-bliss of the pure I-consciousness; delight of artistic experience.

CARAMAKALĀ-the highest phase of manifestation known as Śāntyatītā or Śāntātītakālā.

CĀRYĀKA-the materialist.

CĀRVĀKA DARSANA-materialistic philosophy.

CETANĀ-self ; Paraṃaśiva; soul, conscious individual.

CITYA-knowable; object of consciousness.

CHEDA-cessation of prāṇa and apāna by the sounding of anacka sounds.

CIDĀNANDA-lit., consciousness and bliss, the nature of ultimate reality; the bliss of universal consciouness.

CINTĀ-thought; idea.

CIT-the Absolute; foundational consciousness; the unchanging principle of all changes.

CITI-the consciousness-power of the Absolute that brings about the world-process.

CITI-CAKRA- Saṃvit-Cakra-the senses.

CITTA-the individual mind, the limitation of Citi or Universal Consciousness manifested in the individual mind, consisting mainly of Sattva, the mind of the Māyā-pramātā.

DARŚANA-seeing; system of philosophy.

DEŚA-space.

DIKCARĪ-sub-species of Vāmeśvari, connected with the Bahis-karaṇa or outer senses. Dīk means 'space'. Outer senses have to do with space; hence they are the sphere of 'dikcari'.

GOCARĪ-sub-species of Vāmeśvari, connected with the antaḥkaraṇa of the experient. 'Go' means 'sense'; antaḥkaraṇa is the seat of the senses; hence Gocari is connected with antaḥkaraṇa.

GRĀHAKA-knower; subject.

GRĀHYA-known; object.

HA-symbol of Śakti.

HAṬHAPĀKA-persistent process of assimilating experience to the consciousness of the experiencnt.

HETU-cause.

HETUMAT-effect.

HRDAYA-heart; central consciousness (in Yoga).

ICCHĀ-Will, the Śakti of Sadāśiva.

IDANTĀ-'This'-consciousness.

ĪŚVARA-TATTVA-the 4th tattva of the system, counting from Śiva. In this the consciousness of 'I' and 'This' is equally prominent. The consciousness of Sadā-Śiva is 'I am this'. The consciousness of Īśvara is 'This am I.' Jñāna is predominant in this tattva.

ĪŚVARABHAṬṬĀRAKA-the presiding deity of the Mantreśvaras residing in Īśvaratattva.

JAGADĀNANDA-the bliss of the Self or the Divine appearing as the universe; the bliss of the Divine made visible. (See Note 178).

JAGAT—the world process.

JĀGRAT—the waking condition.

JĪVA—the individual; the individual soul; the empirical self.

JĪVANMUKTI—liberation while one is alive.

JÑĀNA—knowledge, the Śakti of Īśvara.

KALĀ—limited agency; creativity; phase of manifestation; part letter or word (in ha-kalāparyantam).

KĀLA—time; Śakti or power that determines succession.

KĀLĀGNI—the lowest bhuvana or plane of existence in Nivṛtti Kalā.

KAÑCUKA—covering.

KĀRAṄA—cause

KARANEŚVARYAḤ—Khecarī, Gocarī, Dikcarī and Bhūcarī cakra.

KĀRMAMALA—mala due to vāsanas or impressions left behind on the mind due to karma or action.

KĀRYA—effect.

KHECARĪ—sub-species of Vāmeśvarī Śakti, connected with the pramātā, the empirical self. Khecarī is one that moves in ‘kha’ or ‘ākāśa’, symbol of consciousness.

KHYĀTI—jñāna; knowledge; wisdom.

KRIYĀ—action, the Śakti of Śuddha-vidyā.

KULA—Śakti.

KULĀMNĀYA—the Śākta system or doctrine.

MADHYA—the Central Consciousness—Samvit; the pure I-consciousness; the Suṣumnā or central prāṇic nāḍī.

MADHYADHĀMA—Suṣumnā, the central-nāḍī in the prāṇamaya-kośa, also known as brahmanāḍī.

MADHYAMĀ—Śabda in its subtle form as existing in the mind or antaḥkaraṇa prior to its gross manifestation.

MADHYAŚAKTI—Samvit-Śakti, the Central Consciousness-power.

MĀDHYAMIKA—follower of the madhyamaka system of Buddhist philosophy.

MAHĀMANTRA—the great mantra i.e., of pure consciousness.

MAHĀRTHA—the greatest end; the highest value; the pure I-consciousness; the krama discipline.

MAHEŚVARA—the highest lord, Parama-Śiva—the Absolute.

MĀHEŚVARYA—the power of Maheśvara.

MALA—dross; ignorance which hampers the free expression of the spirit.

MANTREŚVARA—the experient who has realized Īśvara tattva.

MANTRA—the experient who has realized the Śuddha vidyā-tattva; sacred words or formula to be reflected on and chanted.

MANTRA-MAHEŚVARA—the experiment who has realized Sadā-Śiva tattva.

MĀYĀ—from ‘mā’ to measure, the finitising or limiting principle of the Divine; a tattva below Śuddha vidyā, the principle of veiling the Infinite and projecting the finite; the source of the five kañcukas; the finitising power of Parama Śiva.

MĀYĀPRAMĀTĀ—the empirical self,governed by Māyā.

MĀYĪYA MALA—mala due to Māyā which gives to the soul its gross and subtle body, and brings about sense of difference.

MEYA (PRAMEYA)—object.

MĪMĀṀSAKA—the follower of the Mīmāṁsā system of philosophy.

MOKṢA—liberation.

MUDRĀ—mud (joy) ra (to give). It is called mudrā, because it gives the bliss of spiritual consciousness or because it seals up (mudraṇāt) the universe into the being of the turīya consciousness; also, yogic control of certain organs as help in concentration.

MUDRĀ-KRAMA or KRAMAMUDRĀ—the condition in which the mind by the force of samavesa swings alternately between the internal (Self or Śiva) and the external (the world which now appears as the form of Śiva).

MUKTI—liberation.

NAIYĀYIKA—the follower of Nyāya philosophy; logician; dialec-tician.

NIBHĀLANA—perception; mental practice.

NIMEṢA—lit., closing of the eye; dissolution of the world.

NIMĪLANA-SAMĀDHI—the inward meditative condition in which the individual consciousness gets absorbed into the Universal Consciousness.

166

NITYATVA—eternity.

NIYATI—limitation by cause-effect relation; spatial limitation.

PANGAKRTYA—the five-fold act of sṛṣṭi, sthiti, saṃhāra, vilaya and anugraha or the five-fold act of ābhāsana, rakti, vimarśana, bijāvasthāpana, vilāpana.

PĀÑCARĀTRA—the philosophy of Vaiṣṇavism, the follower of such philosophy.

PĀÑCARĀTRIKA—followers of Pāñcarātra system.

PARA—highest.

PARĀMARŚA—seizing mentally; experience; comprehension; remembrance.

PARAMA ŚIVA—the Highest Reality; the Absolute.

PARĀPARA—intermediate stage; both identical and different; unity in diversity.

PARA—PRAMĀTĀ—the highest Experient; Parama-Śiva.

PARĀ—ŚAKTI—highest Śakti of the Divine; Citi.

PARĀVĀK—the unmanifest Śakti or vibratory movement of the Divine; Logos; cosmic ideation.

PARICCHINNA—limited.

PARIÑĀMA—transformation.

PARAMĀRTHA—highest reality; essential truth; the highest goal.

PĀŚA—bondage.

PAŚU—one who is bound; the individual soul.

PAŚYANTĪ—the divine view of the universe in undifferentiated form; Vāk Śakti going forth as ‘seeing’, manifesting, ready to create in which there is no differentiation between vācya (object) and vācaka (word).

PATI—lord; Śiva.

PATIDAŚĀ—the status of the highest experient; the state of liberation.

PRAKĀŚA—lit., light; the principle of Self-revelation; consciousness; the principle by which every thing else is known.

PRAKṚTI—the source of objectivity from Buddhi down to earth.

PRALAYĀKALA or PRALAYAKEVALIN—resting in māyā tattva, not cognisant of anything.

PRAMĀÑA—means of knowing; proof.

PRAMĀTĀ—the knower, the subject, the experient.

PRAMEYA—object of knowledge; known; object.

167

PRĀÑA—generic name for the vital Śakti; specifically it is the vital vāyu in expiration; vital energy; life-energy.

PRĀÑĀYĀMA—breath-control.

PRASARA—lit., expansion, manifestation of Śiva in the form of the universe through His Śakti.

PRATH—to expand; unfold ; appear; shine.

PRATHĀ—the mode of appearance; the way.

PRATYABHIJÑĀ—re-cognition.

PRATYĀHĀRA—comprehension of several letters or affixes into one syllable effected by combining the first letter of a sūtra with its final indicatory letter. (see Note 181).

In yoga, withdrawal of the senses from their objects.

PRITHIVĪ—the earth tattva.

PŪRNĀHANTĀ—the perfect I-consciousness, non-relational I-consciousness.

PŪRNATVA—perfection.

PURYASTAKA—lit., ‘the city of the group of eight’—i.e., the five tanmātras, buddhi, ahaṁkāra and manas’; the sūkṣmaśarīra consisting of the above eight constituents.

RĀGA—One of the kañcukas of Māyā on account of which there is limitation by desire.

RAJAS—the principle of motion, activity and disharmony—a constituent of Prakṛti.

RAKTI—relish; enjoyment esoteric meaning—‘sthiti’—maintenance.

ŚABDA—word.

ŚABDA—BRAHMA—Ultimate reality in the form of vibration of which human word is a gross representation. In this state thought and word are one. (See Notes 74-75).

SADĀŚIVA—the third tattva, counting from Śiva. At this stage the I-experience is more prominent than the ‘this’-experience. This tattva is also known as Sādākhya inasmuch as ‘sat’ or being is posited at this stage. Icchā or Will is predominant in this tattva.

saHaja—natural (from the point of view of the Universal Consciousness).

sakala—All the jivas from gods down to the mineral who rest in māyā tattva. They have no knowledge of the real self and their consciousness is only that of diversity.

śakti-pāta—descent of the divine Śakti; grace.

śakti-prasara—Śakti-vikāsa; emergence from Samādhi and retaining that experience.

śakti-saṅkoca—withdrawal of attention from sense-activity and turning it towards the inner reality. (See Note 161).

śakti-vikāsa—concentration of attention on the inner consciousness even when the senses are open to their respective objects. (See Note 155).

śakti-viśrānti—Merging back into Samādhi and resting in that condition.

samādhi—collectedness of mind; mental absorption.

samāna—the vital Vāyu that helps in assimilation of food etc. and brings about equilibrium between prāṇa and apāna.

samāpatti—Sometimes synonym of Samādhi, consummation, attainment of psychic at-onement.

samarasa—one having the same feeling or consciousness.

sāmarasya—identity of consciousness; unison of Śiva and Śakti.

samāveśa—being possessed by the divine; absorption of the individual consciousness in the divine.

samhāra—withdrawal; re-absorption.

saṃsāra—transmigratory existence; world process.

saṃsārin—a transmigratory being.

saṃsrti—transmigratory existence; the world process.

samvit—consciousness: supreme consciousness.

samvit-devatā—from the macrocosmic point of view; samvit-devatās are kecari, gocari, dikcari and bhūcari. From the microcosmic point of view this consists of the internal and external senses.

sāṅkhya—the system of philosophy that believes in two fundamental realities, viz., Purusa and Prakrti; the follower of such system.

saṅkoca—contraction; limitation.

sarvajñatva—omniscience.

sarvakartṛtva—omnipotence.

śāstra—Śastra; philosophical text.

ṣaṣṭha-vaktra—lit. the sixth organ; medhra-kanda, near the root of the rectum.

sat—existence which is consciousness.

sattva—the principle of being, light and harmony—a constituent of Prakṛti.

saugata—follower of Buddha.

śiva—the name of the divine in general; good.

śiva-tattva—the first of the thirty-six tattvas. Main characteristic ‘cit’.

srṣṭi—letting go; emanation; manifestation.

sthiti—maintenance.

śuddha-vidyā—(sometimes written briefly as Vidyā)—the 5th tattva counting from Śiva. In this tattva, the consciousness of both ‘I’ and ‘This’ is equally prominent. Though the universe is seen differently, yet identity runs through it as a thread. There is identity in diversity at this stage. Kriyā is predominant in this tattva. The consciousness of this stage is ‘I am I and also this’.

śuddādhvā—the pure path; extra-mundane existence; manifestation of the first five tattvas viz., Śiva, Śakti, Sadāśiva, Īśvara and Śuddha-vidyā.

śūnya—void; the state in which no object is experienced.

śūnya-pramātā—having the experience of only void; pralayākala.

suṣupti—the condition of dreamless sleep.

svapna—the dream condition.

svarūpāpatti—attaining to one’s real nature or true Self.

svatantrya—of absolute will; of unimpeded will.

svātantrya—the absolute Will of the Supreme.

svātmasātkr—to assimilate to oneself; to integrate to oneself.

svecchā—Śiva’s or Śakti’s own will, synonymous with svātantrya.

svarūpa—one’s own form; real nature; essence.

tamas—the principle of inertia, and delusion—a constituent of Prakṛti.

tāntrika—follower of Tantra; pertaining to Tantra.

170

Pratyabhijñāhrdayam

Glossary of Technical Terms

171

TANUTĀ—becoming gradually less; reduction; a state of subtleness.

TARKA-ŚĀSTRA—logic and dialectics.

TATTVA—thatness; the very being of a thing; principle.

TRIKA—the system or philosophy of the triad—(1) Śiva, (2) Śakti, and (3) Nara—the bound soul. Or (1) para—the highest, having to do with identity; (2) parāpara—identity in difference, and (3) apara—difference and sense of difference.

TURĪYA—the fourth state of consciousness beyond the state of waking, dreaming and deep sleep, and stringing together all the states; integral awareness; the Metaphysical Self distinct from the psychological or empirical self; the Sākṣī or witnessing Consciousness.

TURYA—lit., the fourth, same as above.

TURYĀTĪTA—the state of consciousness transcending the Turīya state, the state in which the distinctions of the three viz., waking, dreaming and deep sleep states are annulled; that pure blissful consciousness in which there is no sense of difference, in which the entire universe appears as the Self.

UDĀNA—the vital Vāyu that goes upward; the Śakti that moves up in Suṣumnā at spiritual awakening.

UDVAMANTĪ—lit., vomiting; externalizing; manifesting.

UNMEṢA—lit., opening of the eye—the start of the world process; in Śaiva yoga—unfolding of the spiritual consciousness which comes about by concentrating on the inner consciousness which is the background of ideations or rise of ideas.

UNMĪLANA—unfolding; manifestation.

UNMĪLANA SAMĀDHI—that state of the mind in which, even when the eyes are open, the external world appears as Universal Consciousness or Śiva.

UPĀDĀNA—material cause.

UPĀDHI—limiting adjunct or condition.

ŪRDHVA-KUṇḌALINĪ—the risen up kuṇḍalini when the prāṇa and apāna enter the Suṣumnā.

VĀCAKA—word or indicator.

VĀCYa—object or the indicated, referent.

VĀHA—the prāṇa flowing in the iḍā nāḍi on the left and apāna flowing in the piṅgalā nāḍi on theright,are together known as Vāha (lit., flow).

VAHNI—a technical word of Śaiva-Yoga, meaning ‘entering completely’ into the root and half of the middle of adhaḥ kuṇḍalinī. (from the root Vah to carry).

VAIKHARĪ—Śakti as gross physical word.

VAISNAVA—the follower of Viṣṇu; follower of Vaiṣṇava philosophy.

VĀMEŚVARĪ—the divine Śakti that emits (‘vam’ to ‘emit’) or sends forth the universe out of the Absolute, and produces the reverse (vāma) consciousness of difference (whereas there is non-difference in the divine).

VIBHŪTI—splendour; power.

VIDYĀ—limited knowledge.

VIGRAHA—individual form or shape; body.

VIGRAHĪ—the embodied.

VYĀNA—the vital Vāyu that is everywhere or the pervasive prāṇa.

VIJÑĀNĀKALA—the experient below Śuddha Vidyā but above Māyā; has pure awareness but no agency. He is free of kārmamala and māyīyamala but not yet free of āṇavamala.

VIKALPA—difference of perception; diversity; distinction; option; an idea as different from other idea; ideation; fancy; imagination.

VIKALPA-KṢAYA—the dissolution of all vikalpas.

VIKALPANAM—the differentiation making activity of the mind.

VIKĀSA—unfoldment, development.

VILĀPANA—dissolution; esoteric meaning—anugraha—grace.

VILĀYA—concealment.

VIMARŚA—lit., experience; technically—the Self-consciousness of the Supreme, full of jñāna and kriyā which brings about the world-process.

VIMARŚANA—intuitive awareness; esoteric meaning—samihāra-absorption.

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Pratyabhijñāhrdayam

viṣa—a technical word of Śaiva Yoga, meaning ‘entering into the remaining half and wholly into the top of adhah-kuṇdalinī right upto the position where ūrdhva-kuṇdalinī ends (from the root viṣ, to pervade).

viśva—the universe; the all.

viśvamaya viśvātmaka }

immanent.

viśvottīrṇa—transcendent.

vyāmohitatā—delusion.

vyāpakatva—all-pervasiveness.

vyutthāna—lit., ‘rising’, coming to normal consciousness after contemplation.

SANSKRIT INDEX

Abhra-lava 103

Abhāva 79

Abhāva-brahma-vādin 66

Ākāra 108

Abheda 48, 58, 71, 80

Abhedāt 52

Abhedālocana 82

Abhedena 54

Abheda-niścaya 82

Abheda-prathātmakā 82

Abheda-viśaya 80

Abhedya 77

Abhijñāna 73

Abhimāna 90, 111

Abhiniviṣṭa 67

Abhinnamapi bhinnam 51

Advaya-prathā 82

Adhah-Kuṇdalinī 99

Adhiṣṭhita 53

Adho-vaktra 93

Adhyavasāya 111, 112

Adhavasīyate 110

Adhyāroha 85, 86

Agni 87

Ahaṁ-bhāva 109

Ahaṁ-pratīti 66

Ahaṁtā 52, 108

Ahaṁtācchādita 52

Akhilam 92

Ākrama 98

Aikāgrya 95

Aiśvarya 107

Aiśvarya-Śakti 83

Anapāyinī 83

Ajñāna 79, 83

Akiñcit-cintakatva 95

Akhyāti 57, 64

Akhyāti-maya 55

Akṛtaka 109

Akṛtrima 107

Ākrama 111

Ākula 108

Alaṅgrāsa 78

Amāyīya 108, 112

Ambhaḥ 56

Amokṣa 69

Anu 71

Apagama 54

Artha 69, 85

Amṛtattva 97

Amṛta-syandinī 96

Anabhyāsa 115

Anacka 100

Ananta 111

Anāpāyinī 83

Anāśrita-rūpatā 60

Anāśrita-Śiva 55

Ananta-bhaṭṭāraka 53

Ananya-cetāḥ 101

Aniścena 87

Anta-koṭi 100

Antah 100, 104, 105, 109

Antah-karaṇa 72, 81, 82, 112

Antah-praśānta-pada 69

Antah-svarūpa 104

Antarātman 97

Antarlakṣya 98

Antar-mukhatā 103

Antar-mukha-rūpa 69

Antar-mukhi-bhāva 85, 86

Antar-nigūḍha 98

Anubhava 47, 110

Anubhayātnā 70

Anubhāva 96

Anubhūyamāna 78

Anugraha 74

Anugrhyate 78

Anugrahitṛtā 75

Anupraveśa 98, 112

Anupraveśa-krama 99

Anuprāṇita 47

Anurūpa 52

Anusandhāna 110

Anuttara 47, 108, 109

Anyecchayā 51

Apāgama 86

Aparicchinna 48

Apariññāna 58, 78, 86

Apavarga 66

Apāna 83, 100

Aprakāśana 79

Aprathayanti 79

Apūrṇam-manyatā 72

Artha 58, 60

Artha-kriyā-kāritva 109

Artha-grahaṇonmukhi 61

Arthāvabhāsa 80

Arthaugha 74

Asama 102

Asaṅkucita 71

Asat 66

Asatva 47

Asphurana 111

Asphuṭa 80

Asphuṭa-idantāmaya 52

Āsādharana 80

Āśesa-pāśa-rāśi 92

Āśesa-śakti 50

Āśesa-śakti-cakra-garbhini 79

174

Pratyabhijñāhrdayam

Sanskrit Index

175

Aśeṣa--viśva-camatkāra-maya 107

Aśubha 72

Avabhāsita 90

Avacchādita 78

Avacchinna 82

Avaleha 70

Avarohakrama 93

Avarohā-pada 87

Avasthā 58, 84

Avasthiti 70

Avāstavratā 50

Avaśam 80

Avibhāga 109

Aviścala 92

Avikalpa 95

Avikalpa-bhūmi 80

Avikalpa-parāmarśā 95

Avyakta 67

Ayogya 63, 115

Ābhāsana 76

Ābhāsāmśe 75

Ābhāsayati 75

Ābhyantara 104, 105

Ācchādana 89

Ācchādita-svabhāvah 87

Ādi 108

Ādi-kṣānta-rūpa 79

Ādi-koti 100

Ādi-pada 101

Ādyanta-koti-nibhälana 94

Āgama 57, 67

Ākāṅkṣā--sūnya 108

Ākuñcana-krama 97

Ākūta 87

Āmarśa 103

Āmnāya 68

Āmnāyakatva 96

Ānanda 64, 102

Ānanda-pūrṇa 102

Ānanda-prasara 108

Ānava-mala 63, 72

Ārhat 67

Ārti-vināśana 74

Āśvāda 102

Āśraya 66

Āśyānātā 56, 105

Ātman 62, 63, 65, 66, 68

Ātmanah 65, 71

Ātmānam 80

Ātmopāsaka 69

Ātmasāt 104

Ātmasāt-kr 89

Ātma-tattva 67, 68

Ātma-viśrānti 109

Āveśa 81, 99, 107, 108, 110, 112

Āveśa-vaśa 105

Āvrtta-cakṣu 97

Āyati 100

Icchā 53, 64, 71, 74

Icchā-śakti 72

Idam 66

Idantā 52

Idantā-nirbhāsana 105

Indra 88

Indriya-dvāra 97

Īśa 60

Īśvaratā 109, 112

Īśvaratā-pada 95

Īśvaratā-prāpti 106

Īśvaradvaya-darśana 73

Īśvara-pratyabhijñā 46, 115

Īśvara-tattva 53, 67

Uccāraṇa 100

Uccheda 66

Utpaladeva 88

Uttirṇa 54

Udaya 93

Udaya-viśrānti-sthāna 109

Udbodhita 90

Udbhava 112

Udvamanti 70

Udāna-śakti 84

Unmajjana 90

Unmagnatva 89

Unmeṣa 98

Unmeṣa-daśā 101

Unmeṣātmā 113

Unmiṣati 47

Unmiṣat-vikāśa 95

Unmilana 68, 79

Unmilayati 51

Unmukhīkaraṇa 97

Upadeśa 78

Upapanna 48

Upayukta 48

Uparāga 111

Upasamihāra 69, 114

Upādāna 51

Upādhi 66

Upāroha 49

Upāya 69, 94, 96, 102

Ubhaya-rūpa 70

Ubhaya-saṅkoca 61

Ullāsa 102

Ūrdhva-kuṇḍalini 99

Ekatra 112, 113

Ekatātman 102

Kakāra 100

Kakārādi-vicitra-śaktibhil 80

Kathavalli 97

Kathinatva 56

Kaṅcuka 64

Karaṇa-cakra 98

Karaṇeśvari 89

Karaṇonmilana-nimilana-krama 112

Karaṇa-kriyānuṣṭi-pāratantrya 96

Kartṛtva 109

Kartṛtātmā 83

Kartṛtā-sūnya 53

Karma 63

Karmendriya 72

Kalā 64, 72, 81

Kalādi-valitah 71

Kavalayan 87

Kakṣyā-stotra 98

Kāḍācitkatvam 90

Kāḍācitki 90

Kāyah 56

Kāraṇa 47

Kārya-kāraṇa-bhāva 48

Karma-mala 72

Kāra 40, 46, 69, 72, 75

Kālägni 107

Kiñcit-kartṛtva 72, 81

Kiñcit-jñātva 72

Kulādi 68

Kurunāṅga-saṅkoca 97

Kṛtrima 65

Kṛśā 70

Kevala 99

Krama 71, 104, 106, 111

Krama-mudrā 104

Krama sūtra 89, 103

Kramābhāsakatva 106

Kramābhāsa-rūpatva 106

Kriḍātva 92

Kriyā 61, 96

Kriyā-śakti 64, 72

Kṣakāra 108

Kṣānta 109

Kṣiti 54, 89

Kṣiṇa-vṛtti 101

Kṣiva 103

Kṣobha 96

Khāni 97

Khecari 81

Khecari-cakra 81

Khyāti 57

Guṇa 66, 67

Gocari 81, 82

Gocari-cakra 82

Gopayitvā 59, 83

Gopita 81, 82

Grāhaka 50, 52, 54, 56, 57, 58, 63

Grāhaka-bhūmikā 79, 86

Grāhakatā 63

Grāhya 50, 52, 53, 54

Grāsakatva 88

Ghūrṇamāna 103

Cakra 47, 48, 64

Cakra-prakāśa 79, 84

Cakra-prādhānyena 59

Cit-sāmānya-spandabhūḥ 113

Citi 46, 47, 50, 51, 55, 59, 85, 86, 87

Citi-cakra 114

Citi-bhūmi 105

Citi-śakti 61, 74, 81, 104, 111, 112

Citi-śakti-pada 86

Citi-śakti-mayi 111

Citi-śakti-svarūpa 105

Citta 58, 59, 62, 85, 86, 99

Citta-niveśana 101

Citta-pradhāna 62

Cittamaya 62

Cittvam 51

Citta-hetukā 58

Citta-saṃskāravati 62

Cicagnisādbhāva 78

Cidātman 63, 68, 83

Cidātmā 63, 71, 74

Cidānanda 81, 94

Cidānanda-ghana 45, 69, 84

Cidānanda-lābha 91, 92

Cidekatva-prathā 92

Cidaikya 55, 103

Cidaikātmya 57, 91, 92

Cidaikātmya-pratipatti 92

Cid-gagana 103

Cid-gagana-cari 81, 82

Cid-gagana-cari-svarūpa 81

Cidrasa 105

Cidrāśyānātā 56

Cidrūpa 74, 111

Cidvat 71

Cimmaya 57

Cimmayi 86

Cintā 58

Cetana 55, 56

Cetana-pada 59, 60, 85, 86

Cetasā 98

Ceya 59, 61

Cetyamāna 91

Caitanya 62

Caitanya-viśiṣṭa 65

Channa 85, 87

Cheda 100

Jagat 47, 48, 92

Jagadānanda 108

Ghūrṇamāna 103

176

Pratyabhijñāhrdayam

177

Jagdhi 102

Jaḍa 63

Jantavaḥ 88

Jāgrat 83

Jīva 57, 58, 66

Jivanmukta 92

Jivanmukti 84, 91, 94

Jñāna 61, 64, 66, 69, 111, 112

Jñāna-garbha 96, 100

Jñāna-śakti 72

Jñāna-santāna 66

Tatpadārpti 110

Tattva 58, 66

Tattva-garbha-śotra 61

Tattva-drṣṭi 85

Tattvopadeśa 115

Tadagra 99

Tadātmatā 102

Tadabhedasāra 53

Tadr̥śāplāvana 110

Tanutā 60

Tanmadhya 99

Tanmayatva 102

Tanmayikarana 110

Tanmūla 99

Tamas 61

Tarka-Śāstra 46

Tāttvika-svarūpa 61

Tāntrika 68

Tāratamya 68

Tiraskr̥ta 66

Turiya 70, 104

Turiya-sattā 105

Turya 95

Turya-daśā 84

Turyāita 95

Turyāita-daśā 84

Tuṣṭi 102

Trika 68

Trikasāra 48

Trimaya 63, 64

Triśiro-bhairava 56

Triśiro-mata 56

Dakṣiṇa 100

Darpana 51

Darśana 65, 69

Darśana-vid 68

Dahati 90

Dāmodara 89

Dārdhya 92

Dāritāndha-tamasas 100

Dāhya 90

Dīkṣā 81

Dīkṣā-cakra 82

Dīkṣā-caritva 82

Duhkha 66

Dr̥gādi-devī 76

Deva 74

Deśā 50, 63, 74, 75

Deha 49, 62, 68, 74, 80, 83, 84, 89, 90, 91, 93, 95, 110, 111, 114

Dehādi-pramātṛtābhimāna 90

Dehi 50

Dravatva 56

Dvādaśānta 100, 101

Dvirūpa 63

Dharaṇī 54

Dhāra 97

Nagaravat 51

Naṭa 65

Naṣṭa 77

Nāḍī-sahasra 93

Nāman 52

Nāsā-puṭa 99

Nija-svarūpa 92

Nityatva 72

Nityodita 79, 103, 106

Nityoditattva 103

Nityodita-samāveśātmā 105

Nityodita-sthiti 103

Nibhālana 95, 101

Nimajjana 89, 90, 110

Nimiṣati 47

Nimilana-samādhi 103

Nimilita-svarūpa 93

Nimeṣa 98

Niyacchan 112

Niyati 64, 73

Nirbhāsayati 89

Nirlīnākṣa 91

Nivartana 97

Nihita-citta 95

Nila 69, 75, 87, 91, 110, 111

Niyāyika 66

Sanskrit Index

Parameśatā 100

Parameśvara 53, 71, 83, 84, 85, 108

Parā 86

Parādvaya 49

Parāk 97

Parāñci 97

Parādasā 96

Parānanda 102

Parāpara 52

Parāprakṛti 66, 67

Parā-bhattārikā 107

Parāmarśa 108

Parāmr̥ṣṭa 77

Parā-rūpatvena 79

Parā-vak-sakti 79

Parijñāna 49, 58, 78, 83, 85, 86

Pariṇāma 67, 98

Paripūrṇa 47, 108

Parimita 54, 80

Parimitatā 72

Parīśilana 89, 99, 101

Palaśa-parṇa-madhya-śākhā-nyāyena 93

Paśu 93, 100

Paśu-daśā 61, 80

Paśu-bhūmikā 81

Paśu-hr̥daya 82

Paśyanti 67, 79

Pāna 102

Pāñcarātra 67

Pāñcarātrika 67

Pāratantrya 96

Pāramārthika 81, 82, 86, 108

Pārśva-nāḍī-dvaya-cchidraḥ 100

Pāśa-drāvaṇa 105

Pāśava-pada 83

Pīta 87

Puryāṣṭaka 64, 83, 113

Pañcakrtya 45, 73, 74, 76

Pañcakrtya-kāritva 75, 76, 78, 86, 94

Pañcakasvarūpa 64

Pañcatrimśat-tattva 64

Pati 61

Pati-daśā 80, 84

Pati-bhūmikā 82

Pati-hr̥daya-vikāsinā 82

Pada 74

Padma-samputa 101

Para-bhairavāvimatā 112

Para-śakti-pāta 68

Pramadeva 69

Prama-pada 96

Prama-yogin 104, 107, 112

Prama-śiva 54, 55

Prama-śiva-bhattāraka 54

Pramānanda 105

Pramāṇandamaya 54

Pramārtha 45, 48, 107

Pramārthānusārin 61

Prakāśābhedana 55

Prakāśamātra-pradhānatve 59

Prakāśa-parāmarśa-pradhānatve 59

Pratibha 111

Pratipatti 75, 92

Pratipatti-dārdhya 91

Prana-pāda 96

Pratibhijñā 45 (Īśvara-pratyabhijñā)

Pratibhijñākara 74, 91

Pratibhijñātikā 85

Pratibhijñāta 49, 92

Pratibhijñāhr̥daya 115

Pratyāhāra 109

Prathati 110

Prathā 111

Prathamāntā-sāra-pramātṛtā 91

Pranata 74

Pramātr̥ 48, 49, 53, 56, 62, 81, 88, 107, 111

Pramātṛtā 90

Pramātuḥ 80

Pramātṛ-saptaka 64

Pramāna 49

Prameya 48, 53, 54, 82, 86

Prameyandhana 87

Pralaya 107

Pralaya-kevalin 53

Pralayākala 53

Praliyeta 96

Praveśa 104, 105

Prasanga 86

Prasara 81, 86

Prasara-śamana-rūpa 108

Prasara-viśrānti-daśā 99

Prasarana-krama 76

Pūrṇa • 82

Pūrnā 70, 107

Pūrnatva 72

Pūrnatāpādana 78

Pūrnānandāghana 114

Pūranhanti 110

Pūrnāntāveśa 106

Pūrnāntāhantā-svarūpa 104

Pūrnāham-vimarśa 79

Pr̥thivī 56, 64

Prakrti 47

Prakāśa 47, 63, 108, 109

Prakāśana 48

Prakāśane 75

Prakāśamāna 90

Prakāśānanda-sāra 106

Prakāśaikyaṇa 75

Prakāśaikyāghana 54

Prakāśaika-sadbhāva 107

Phena-piṇḍa 114

Bandha 58, 83, 95

Bala 89, 109

Bala-lābha 89

Bahī 74

Bahirdṛṣṭi 98

Bahirmukha 69, 104

Bahirmukhatā 69

Bahirmukhibhāva 74

Bahis-karaṇa 81, 82, 112

Bahis-karaṇa-devatātmanā 82

Bāhya 104

178

Pratyabhijñāhrdayam

Sanskrit Index

179

Bāhya-vastu 69

Bāhya-svarūpa 104, 105

Bindu 109

Bijāvasthāpana 76

Buddhi 93

Buddhi-tattva 66, 93

Buddhi-vṛtti 66

Buddhindriya 72

Bodha-sudhābdhi 114

Bauddha 67

Brahmā 51

Brahmā-nāḍi 94

Brahmaraṇdhra 93

Brahmā-vāda 50

Brahmā-vādin 73

Brahmā 88

Brahmāśraya 93

Brāhmi 80

Bhakta-jana 71

Bhakti 77

Bhagavat 68, 74, 75

Bhagavati 48, 81, 111

Bhagavān 66, 74

Bhaṭṭa Kallataṭa 98

Bhaṭṭa Dāmodara 82

Bhavannija 88

Bhāva 54, 56, 61, 81,82

Bhāvābhāsakatva 87

Bhāva-rāśi 103

Bhitti 92

Bhitibhūta 111

Bhinna 48, 54

Bhinna-vedyā-prathā 72

Bhinna-samvedya-gocara 112

Bhuvana 56

Bhūcari 81

Bhūcaritvena 82

Bhūcari-cakra 82

Bhūti 87

Bhūdhara 77

Bhūmi 46, 67, 68, 86

Bhūmika 65, 68, 69

Bheda 53, 63, 70, 71

Bheda-kalvana-svabhāva 86

Bheda-vāda 50, 51

Bheda-viṣaya 80

Bhedālocana 82

Bhedena ābhāsane 75

Bhairava-mudrā 80

Bhairavīya-mudrā 98

Bhoktṛtā 112

Bhoga 49

Bhrūbhedana 99

Madhya 93

Madhye 98

Madhyama 79

Madhyama-dhāmā 84

Madhyama-nāḍi 83

Madhya-vikāsa 92, 94

Madhya-śakti 94

Madhya-śakti-vikāsa 94

Manas 102

Mantra 53, 79, 89, 109

Mantra-maheśvara 53

Mantresśvara 53

Mantra-virya 110

Mantraviryātmikā 107

Manusya-deha 85

Manorūdha 102

Mālā 69

Malāvrta 71

Mahānandamaya 102

Mahāphalā 50

Mahāmantra 79

Mahāmantra-viryātmaka 106

Mahārtha-dṛṣṭi 76

Mahāvāpti 68

Mahāhrada 110

Maheśvara 74, 107, 111, 114

Mātrayā 87

Mātrā-pada 87

Madhyamika 76

Mānasi 96

Māyā 47, 53, 61, 69

Māyā-daśā 93

Māyā-pada 87

Māyā-pramātṛ 62, 101

Māyā-pramātṛtā 87

Māyā-śakti 57, 61, 111, 112

Māviya 62, 63

Māyīyaḥ pramātā 62

Māyiya mala 72

Maheśvari 114

Maheśvarya 50, 75

Mūmāṃsaka 76

Mukti 58, 63, 83

Muktidaḥ 65

Muda 105

Mudrāṇāt 105

Mudrā 95

Mudrātmā 106

Mudrākrama 104

Mūḍha-jana 80

Mūrdhanyatva 96

Melanā-rūpā 70

Meyendhana 87

Meya-jātā 75

Mokṣa 49, 69

Mokṣa-lipsā 69

Yantraṇā 95

Yukta 92

Yukti 103, 115

Yogi 50, 102

Yugapadyena 98

Raktṛ 76

Rajas 61

Rajyati 76

Ranjitā 69

Ramaṇīya-viṣaya-carvaṇā 101

Rasa 102

Rahasya 76

Rāga 64, 72

Rūpa 69, 98

Lagnatā 80

Laukika 79

Laya 112

Vamana-yukti 105

Vamanāt 81

Varṇa 79, 100

Varṇātmaka 79

Vahni 87, 90, 99

Vācaka 108

Vācya 108

Vāma 100

Vāmācaratva 81

Vāmeśvari 81

Vāyupūrṇa 99

Vāsudeva 66

Vāha 94, 100

Vāha-ccheda 94

Vikalpa 80, 81, 95

Vikalpa-kriyā 80

Vikalpa-kṣaya 94

Vikalpa-daśā 61

Vikalpana 58

Vikalpamaya 58

Vikalpa-hāna 95

Vikāsa 98, 99

Vigalana 86

Vigalita-dehādi-upādhi-saṅkocābhi-mānā 107

Vigraha 56

Vigrahī 56

Vicchedana 100

Vijñāna-bhairava 101

Vijñāna-bhaṭṭāraka 50, 99

Vijñānākala 53, 67

Vijñānākalatā 59

Vijṛmbhaṇa 102

Vitarāṇa 105

Vidyā 53, 64, 72

Vidyāṅkura 100

Vidyāpramātā 59

Vidyā-rāga 69

Vidṛāvitā 92

Vidhrta-cetasah 100

Vibhava 81

Vibhinna 75

Vibhu 112

Vibhūti 71

Vimarśā 49, 109

Vimarśanā 77

Vimarśamaya 107

Vimarśāmayi 47

Vimuktaka 82

Vilaya 73

Vilaya-kāritā 75

Vilaya-pada 77

Vilāpana 76

Vivarana-kṛt 113

Viśeṣa 50

Viśrānti 69, 109

Viśrāma 93

Viśva 46, 48, 49, 50, 52, 53, 55, 56,

57, 75, 89, 107, 108, 114

Viśva-grāsaṇa 87

Viśvamaya 55, 77

Viśva-vamanā 81

Viśva-vyāpti-sarā 94

Viśva-śarīra 54, 56

Viśvatman 81

Viśvātmāsāttkāra 91

Viśvāatma-sāttkāra-rūpā 90

Viśvādhārā 98

Viśvottīrṇa 54, 68

Viṣṭa 45, 99

Viṣaya-grāma 105

Viṣaya-pāśa 90

Viṣṇu 88

Viṣvaka 98

Viśphāraṇa 98

Viśphuliṅga 66

Vīrya-bhūmi 109

Veda-vid 67

Vedā 98

Vedanātmaka 109

Vaicitryaṭa 52

Vailakṣaṇya 50, 101

Vaiyākaraṇa 67

Vaiṣṇava 69

Yavacchinna 82

Yavatisṭhate 47

Yavahara 74

Vyākhyā 86

Vyāna-śakti 84

Vyāpakatva 72

Vyāmoha 80

Vyāmohatā 78, 83

Vyāmohatatva 78, 69

Vyutthāna 103

Vyutthāna-daśā 101

Vyutthita 62

Śakti 78, 79, 83, 97, 98, 99

Śakti-daridra 73

Śakti-pāta 46, 79, 115

Śakti-vikāsa 73, 94, 98

Śakti-saṅkoca 71, 94, 96

Śakti-sphāra-rūpa 108

Śaṅkā 77, 79

Śabda 58

Śabda-brahma 67

Śabda-rāṭṣi 108

Śabda-raṭṣi-svarūpa 109

Śabda-saṅgati 86

180

Pratyabhijñāhrdayam

Śarīra 64, 85

Śariri 84

Sāṃkara 45, 115

Śāstriya 79

Śiva 45, 54, 58, 64, 73, 106, 107,114

Śivātmaka 79

Śivātmakatva 58

Śiva-dharmin 109

Śiva-prāpti-hetutva 114

Śiva-bhaṭṭāraka 47, 54, 57, 63, 84

Śiva-maya 114

Śiva-rūpatayā 85

Śiva-sūtra 62, 110

Śiva-svarūpābhinnatva 114

Śuddha-bodhātmānah 53

Śuddha-vikalpa-śakti 81

Śuddhādhva-pramātṛtā 60

Śuddhetarādhva 74

Śubha 72

Śūnya 64, 66

Śūnya-pada 81

Śūnya-pramātā 53

Śūnyādi-pramātṛtā 60

Śūnya-bhuva 66

Śunya-bhūmi 62

Śūnyāti-śūnyātmatayā 55

Śaiva 59

Śrī-spanda 57

Śrutyanta-vid 66, 67

Saṭ-triṃśat-tattva-maya 85

Saṣṭha-vaktra 99

Śakala 53, 54, 64

Sat 67

Satatam 92

Sattva 61

Sadguru 78

Sañkalpate 110

Sañpuṭīkāra 109

Sañbandha 50

Sañruddha 113

Sañrūḍha 109

Sañvit-cakra 104

Sañvit-santati 70

Sañvitti 50, 92

Sañvittī-devatā-cakra 114

Sañvid 93

Sañvid-devatā-cakra 106, 107

Sañvedana 107

Sañśaya 92

Sañsāra 45, 46, 49, 63

Sañsāra-bīja-bhāva 77

Sañsāra-bhūmikā 74

Sañsāra-hetu 65

Sañsārin 71, 72, 73, 84

Sañsāritva 78, 79, 81, 83, 84

Sañsāra-vāmācāra 81

Sañskāra 77, 91

Sañskārātmanā 88

Sañsrṣṭi 66

Sañharanti 70

Sañharatṛtā 75

Sañhāra 46, 70, 73, 80, 89, 107, 112

Sañhṛti 79, 104

Sañhriyamānā 87

Samādhi 103, 106

Samādhi-lābha 103, 106

Samādhi-prayatnopārjite 60

Samādhi-rasa-sañskārā 103

Samādhi-vajra 77

Samādhi-sañskāravat 103

Samāna 83

Samāpatti 103

Samāveśa 46, 91, 95, 103, 105

Samāveśa-bhūḥ 90

Sadbāva 108

Sadāśiva 46, 55, 60, 67, 89

Sadāśiva-tattva 52

Sadāśiveśvaratā 107

Saṅkucita 55, 57, 63, 72, 74

Saṅkucita-aśeṣa-viśva-rūpā 56

Saṅkucita-grahaka-rūpā 60

Saṅkucita-cidrūpāḥ 56

Saṅkucita-śakti 84

Saṅkoca 57, 59, 60, 61, 63, 72, 89, 97

Saṅkocatmā 55

Saṅkocini 59, 61, 86

Saṅkoca-kalā 86

Saṅkoca-prāḍhānyā 60

Saṅkoca-bhūḥ 99

Saṅkocavatyaḥ 71

Saṅkoca-vikāsa 99

Saparyā 78

Sapta-paṅcaka 64

Sapta-paṅcaka-svabhāva 63

Sabāhyābhyantara 104, 105, 112

Sañkalpa 111, 112

181

Sanskrit Index

Sāṃkhya 67

Sāmānādhikaraṇyātma 53

Sāmarasya 49

Sāmrājya 112

Sāram 97

Sārvātmya-svarūpa 82

Sārvātmyaena 87

Sāvadhanatā 50

Siddhānta 65

Siddhi 46, 48, 49,

Sukha 49, 66, 69, 91, 96, 110, 114

Sukhopāya 50, 95

Suṣupta 83

Sūkṣma 113

Sūtra 84, 85, 86

Srṣṭi 47

Srṣṭi 70, 73, 74, 79, 80, 104, 106, 107

Saukhya 102

Saugata 66

Saubhāgya 101

Sthāpakatā 75

Sthitayaḥ 65

Sthiti 46, 69, 70, 73, 80, 104

Sthiti-devi 77

Sthūla 113

Spanda 98

Spanda-sandoha 75

Spanda-śāstra 57, 92, 96

Sphuta-idantāhantā 53

Sphurati 48, 54

Sphurattā-sāra 83

Sphuranti 111

Smarānanda 99

Smaryate 110

Sraṣṭṛtā 75

Sva-cit-pramātṛtā 95

Svaccha 48

Svacchanda-śāsana 74

Svajyotiṣṭva 61

Svatantam 46, 47, 49, 50, 114

Svabhäva 64

Svayambhūḥ 97

Svarūpa 59, 62, 63, 64, 69, 79, 83,

89, 93, 102, 105, 107, 108

Svarūpa 78

Svarūpābhedena 89

Svarūpāpatti 86

Svarūpa-jñāna 63

Svarūpāśrayana 89

Svarūpa-vikāsa 74

Svarūpa-vikāsa-maya 75

Sva-śakti 78

Sva-śakti-vyāmohita 84

Svaśakti-vyāmohitatā 81, 84, 86

Sva-sthiti-pratibandhaka 95

Svatantrya 63, 68, 71, 72, 86, 90, 109

Svatantryāt 87

Svatantryātma 61

Svatantra-sāra 108

Svatantra-hāni 51

Svanubhava 88

Svaṅga-kalpa 82

Svatmaikyena 55

Svatma-camatkāra 107

Svatmabhāvanā 102

Svatmasātkr̥ 71, 87

Svatma-svarūpa 69

Svadhiṣṭhita 104

Svecchayā 51

Ha-kalā 108

Hakāra 100, 109

Hatapākā 78

Harṣa 105

Hātaka-stambha 98

Hetu 46, 47, 48, 49

Hetuhetumadbāva 47

Hr̥-praveśa 97

Hr̥daya 95, 100

Hr̥daya-nihita-cittaḥ 95

Hr̥daya-pañcajasyā 100

Hr̥daya-viśrānti 100

Hr̥dayākāśa 101

ENGLISH INDEX

Absence 79

Absolute 47, 48

Absolute freedom 108

Absolute will 68

Absorption 75, 95, 98

Accepted 110

Accomplished 99

Accomplishing 89

Achievement 110

Action power 72

Activities 110

Actor 67

Adequate 100

Adore 88

After-effects 103

Agency 53

Agitation 96

All-pervading 47, 73, 74, 84

Appear 47, 73, 74, 84

Appearance 75

Application 74

Apprehend 53

Apprehension 78

Appropriate 73

Ascertainment 82, 83

Ashes 88

Aspirant 104

Assemblage 79, 108

Assimilate 87, 89, 90

Assimilation 105

Assuming 111

Attainment 86, 94, 103, 106

Author 75, 91

Authorship 73, 75, 76, 78, 94

Autumn 103

Awareness 49

Background 111

Beginning 94

Behold 97

Being 67

Blinding darkness 100

Bliss 45, 54, 70, 84, 94, 99, 102, 107, 108

Blue 87, 91, 110, 111

Birth 79

Body 56, 57, 62, 65, 68, 74, 80, 84, 85, 89, 90, 91, 107, 110, 111, 114

Bondage 58, 83, 96

Bound subject 81, 114

Brought about 99

Burn 87

Burned to sameness 77

Cancellation 109

Cause 46, 47, 48, 49, 51, 86

Cavities 99

Ceaselessly 70

Centre 93, 94, 101

Central 94

Cessation 70, 100

Characteristics 86

Cliding 67

Closing 98

Cloud(s) 87, 103

Cognition 66, 82

Comprehend 68

Conceal 68, 71, 78, 80, 81, 93

Concealing 59, 82, 83

Concentrated 95, 102

Concept 102

Conclusion 114

Condition 73, 81, 84, 91

Congregation 108, 109

Consciousness 45, 47, 50, 53, 55, 55, 56, 64, 65, 68, 70, 71, 73, 79, 80, 84, 91, 97, 101, 104, 106, 107, 108, 109, 111

Consciousness of I 53

Consciousness of perfect I 79

Consonants 80

Consume 88, 90

Continuum of Cognitions 66

Continued existence 46

Contemplation 60, 92

Contemplative experience 91

Contraction 57, 59, 60, 97

Contracted 55, 56, 57, 59

Contrary course 81

Controlled 100

Copious 88

Cosmos 81

Covered 64, 71, 72, 87, 88

Covering 89, 91

Creature (s) 82, 88

Cutting 94

Cyclic consciousness 104

Death 79

Deep sleep 84

Deity 82

Deities 80, 106

Delightful 99

Deluded 78, 80, 83, 85

Deluding 82

Delusion 79, 81, 83, 84, 86

Deposit 113

Descend 68, 87

Descent of Śakti 79, 115

Desire 108

Destroyed 77

Develop 93, 94

Development 94

Device 78

Devoid 53

Devote 71, 75

Devotion 77

Devouring 88

Devours 87

Difference 68, 80, 82, 86

Different 48, 52, 53

Differentiated appearances 82

Differentiation 52, 53

Diminish 101

Disappear 66

Disclose 80

Discipline 95

Dispense with 94

Dispel 100

Display 68, 81

Dissolve 103, 105

Dissolution 76, 86, 94

Distinct 53

Distinction 50, 73

Distribute 105

Diversities 70

Divine 68, 73

Divine consciousness 47, 48

Divinity 46

Doership 72, 83

Doubt (s) 79

Dominated 53

Dream 84

Dualism 50, 51

Dvaita 71

Earth 56, 90

Effect 48

Effectuation 46

Effort 60

Emaciated 70

Emanated 76, 77

Emanation 76, 73, 74, 75, 80, 89, 104, 106

Embodied 50, 56

Emergence 89, 90

Empirical knowledge 70

Empirical state 74

Empirical subject 80

Enclosed 71

End 94

Enjoyer 112

Enter 101

Entities 55

Entrance 99, 104, 105

Entry 112

Esoteric mode 76

Essence 50, 71, 73, 79, 83, 105, 106, 107, 110

Essential nature 70, 75, 83, 89, 104

Essential truth 85, 107

Eternal 47

Eternally active 105

Eternally sounded 79

Eternity 72

Etymological explanation 100

Ever present 98

Excess 61

Existent 47

Expansion 74, 99, 102, 108

Experience 49, 70, 76, 110

Experiencing consciousness 91

Experiencing as Self 76

Experienced 91

Experienced as oneself 77

Experients (s) 53, 54, 55, 56, 57, 58 64, 65, 68, 80, 88, 91

Explicit 52

Exponent (s) 67

Extended 108

External 104, 105

External expansion 98

External form 70

External sight 98

External thing 70

Externalize 75

Externalization 105

Extraordinary status 101

Extrinsic course 74

Extroverted 104

Extroversion 86

Evil 72

Fear 79, 97

Fetters 90, 94, 105

Field of experience 54

Fire 87, 90

Fire of consciousness 76

Firmness 91

Fitness 80

Five-fold act 73, 75, 76

Five-fold process 94

Five processes 45, 74

Flash forth 70, 111

Flashing forth 108

Flash of delight 77

Fluctuation 101

Fluidity 56

Foam 114

Followers 65, 66

Foot 49

Force 92

Form 47, 85

Foundation 98

Fourfold 63, 64

Free 108

Free will 46, 47, 49, 51, 64

184

Pratyabhijñāhrdayam

Free-willed 48

Fuel 87, 90

Full consciousness 105

Function (s) 66, 82

Fundamental principle 66

Innermost reality 93

Inner peace 70

Instruction 78, 115

Intention 88

Internal 104, 105

Interior 97

Intoxicated 103

Introversion 103

Introverted 86

Investigation 110

Inward cessation 69

Inward experience 98, 109

Inward movement 85

Inwardness 104

Inwardly 100, 108

Joy 102, 105

Joyfully 103

Keen arguments 115

Knowledge 48, 49, 57, 58, 63, 66,

68, 69, 72, 83, 85, 86, 87, 90, 111,

112

Knowledge-power 72

Knowable 112

Knowable object (s) 82, 86

Knower 95

Knower-ship 60

Knowing subject 83, 86

Lack of knowledge 86

Lasting consciousness 91

Left 100

Letters 79

Liberated 75

Liberation 49, 58, 63, 66, 69, 83, 84,

94

Liberty 62

Life 62

Light 47, 108

Limbs 83, 97

Limitation 59, 60, 61, 64, 71, 72, 84,

86

Limited 54, 64, 68, 67, 72, 80, 83

Limited doership 82

Limited powers 85

Limited vision 68

Limiting adjuncts 107

Limiting condition 66

Limiting tendency 86

Living 84

Location 99

Locus 99

Logic 99

Lord 112

Lordship 106, 107, 109, 112

Luminous 48, 91

Mass of entities 103

Maintenance 70, 74, 75, 77, 80, 104

English Index

185

Manifest 80, 87, 90

Manifestation 46, 48, 64, 70, 79, 80,

105, 108

Manifested 57

Manifesting 76, 80

Manifester 64

Manifold 52

Manifoldness 77

Mark 73

Material cause 51

Means 37, 38, 57, 58, 77, 80, 82, 84,

85, 49, 50, 69, 70, 89, 92, 94, 96,

97

Measure 100

Meditate 102, 103

Mental activities 96

Mental apprehension 58

Mentally 101

Merged 80

Merging 49

Method 103

Middle 99

Mindful 50

Mode 76

Multiplicity 54

Nature 64, 70, 82, 84, 93, 105, 106,

110, 111

Natural bliss 107

Nectar 96

Nectar of awareness 114

Nescience 57

Non-abandonment 51

Non-being 66

Non-difference 80, 82, 83

Non-different 52, 55, 83, 113, 114

Non-differentiation 108, 109

Non-duality 71

Non-existent 47, 48

Non-liberation 69

Non-limitation 50

Non-limited 72

Non-manifest 67

Nose 99

Nothing 57

Object (s) 48, 50, 52, 53, 54, 58, 64,

72, 74, 76, 77, 80, 83, 87

Objective existences 81, 83

Objective existents 81

Objective experience 109

Objects of sense 90

Obscure 80

Obstruct 95

Occasion 75, 97

Omnipotence 72

Omnipresence 72

Omniscient 69

One-pointedness 95

Opening 98

Openings 97

Organs of action 72

Organs of perception 72

Outer organ 81

Outer senses 82, 83

Outward 97, 104

Outward 97, 104

Outwardly 74

Pain 66

Particular 80

Partly 79

Penetration 105, 110

Pentad 65, 74

Perception 83

Perception of difference 83

Perfect 108

Perfect bliss 114

Perfect I 104

Perfect I-consciousness 106

Perfect Self 105, 110

Perfection 72, 78, 85

Permanence 103

Permeated 99

Personal experience 75

Pervade 68, 84

Pervading 56

Pervasion 68, 71

Phase 84

Philosophy 73

Pierce 97

Place 49, 113

Pleasure 49, 66, 70, 91, 110, 114

Point 100

Poised 96

Ponder 75

Positions 65

Power (s) 78, 79, 85, 89, 98, 99, 105,

106, 108

Practice 89, 94, 99, 101

Produce 100

Predominance 59, 60

Predominant 59, 60, 62

Primary doership 109

Principle (s) 64, 67, 68

Process 97, 105

Pure path 60

Pure stage 80

Pure state 96

Pursuers 69

Pursuit 96

Re-absorption 70, 73, 77, 104, 106,

107

Real form 80

Real nature 59, 74, 82, 83, 86, 89,

93, 95

Reality 61, 62, 71

Realization 105

Reciprocally adapted 52

186

Reciprocal adaptation 52

Recognise 73, 114

Recognised 49, 64

Recognition 45

Reducing 80

Reeling 103

Reflection 108

Regulation 99

Relishes 77

Relishing 76

Renounce 96

Resolution 111, 112

Respective objects 98

Rest 70, 110, 114

Resting 46, 81, 98, 99, 109

Restraining 95

Restraint 99, 100

Reward 50

Reveal 68

Reverential service 78

Reverted 98

Reverted eyes 97

Right 100

Rigorous 94

Role 65, 68, 69, 93

Root 99

Rooted 112

Ruler 114

Sacred tradition 96

Savour 102, 103

Screen 51

Seal 105

Secondary distinctions 53

Seekers 62

Self 45, 49, 56, 63, 65, 66, 80, 81, 90, 106

Self-consciousness 106

Self-existent 97

Self-luminous 48

Self-luminous character 62

Sending forth 70

Sense(s) 112

Sense activities 96

Sense objects 105

Sense of identification 107

Sense organs 98

Set ablaze 90

Settled conclusions 65

Seven pentads 63, 64

Sexual union 99

Shadow 49

Shine forth 81

Simultaneous 98

Simultaneously 98

Sixth organ 99

Sole essence 53

Solidification 105

Solidified form 53

Solidity 56

Sounding 100

Sovereignty 64, 72, 109

Sovereign will 90

Space 47, 50, 75

Sparks 66

Split 77

Sprout 100

Stage(s) 68, 69, 80, 87, 90, 91, 98, 105, 107, 108

Stability 112

State(s) 58, 81, 84, 99

Status 67, 85, 86, 112

Staying 95

Steady 98

Steadiness 110

Stilled 100

Strengthening 109

Subject(s) 48, 50, 52, 54, 56, 57, 58, 80

Submergence 89

Substratum 66

Subtle 99

Succession 104, 106

Succession-less 111

Successive appearance 106

Supreme happiness 101

Supreme power 50

Supreme state 96

System of philosophy 65

Systems 67

Taste 97

Temporary 90

Theories 50

Thisness 53

Threefold 63, 64

Throw 99

Thunderbolt of Contemplation 77

Time 47, 50, 75

Tip 99

Tortoise 97

Totality 105

Tradition 54, 68

Transcend 54, 68

Transformation 67, 68

Transmigrating being 72

Transmigration 63

True nature 63, 87, 102, 114

Truth 58 115

Twofold 64

Twofold form 63

Turning back 97

Uncertainty 79

Understanding 75, 115

Undiminished 96

Unfeigned respect 83

Unfit 115

Unfold 84, 94, 112

Unfolding 104, 108, 112

Unfoldment 72, 73, 74, 94

Pratyabhijñāhrdayam

English Index

187

Unity of consciousness 45, 92

Universe 46, 47, 48, 51, 52, 53, 54, 55, 56, 57, 58, 68, 84, 87, 88, 89, 90, 91, 98, 105, 106, 107, 108, 114

Universe-bodied 56

Universal causality 62

Universal consciousness 62

Universal doership 83

Unlimited 48

Unparalleled 96

Unreality 50

Untarnished 95

Veiled 80, 87

Veiled form 85

Venerable 71

Vibration (s) 99, 113

Vitalized 47

Void 54, 55, 60, 62, 66

Vowel-less 90

Waking 84

Want of discipline 115

Want of knowledge 58

Whirl 69

Whole 83

Wholly 88

Will 51, 71 98

Will power 72

Wise man 97

Withdraw 70

Withdrawal 75, 77, 80, 89, 97

Withdrawing 89

Withdrawn 77

Word(s) 58, 108, 109

Word(s) 55

Worldly opinions 79

World process 104

Yellow 87

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