The Shiva-Sutra Vimarsini of Ksemaraja

P.T. Shrinivas lyengar

Sri Garib Das Oriental Series No.174

The

Shiva-Sutra-Vimarșinī of Kşēmarāja

Translated Into English By P.T. Shrinivas Iyengar Principal, Mrs. A.V.N. College, Vishakhapatnam

Sri Satguru Publications A Division of Indian Books Centre Delhi - India

Published by Sri Satguru Publications, Indological and Oriental Publishers A Division of Indian Books Centre 40/5, Shakti Nagar, Delhi-110007 India

Email: [email protected] Website: http://www.indianbookscentre.com

All rights reserved.

First Edition; Allahabad, 1912 Second Edition ; Delhi, 1994 Reprinted ; 2007

ISBN 81-7030-390-7

Printed at Chawla Offset Printers, Delhi 110 052

Contents

Introduction vii

Preliminary Note xix

Unmēșa-I SHĀMBHAVOPĀYA 1

Unmēșa-II SHĀKȚOPĀYA 23

Unmēșa-III ĀNĀVOPĀYA 36

Notes 69

Indices 81

Introduction

The Pañcharätra and the Päshupata, the Jaina and The Bauddha, all these systems, arose in India after the supremacy of the Veda and the Vedānta was successfully challenged by the Sänkhya. All these schools of thought were elaborated by members of ascetic orders, open to men of low caste and to women, and following rules more or less opposed to those of the orthodox fourth äshrama of the Shāstra (varņāshramakritairdharmair-viparītam kvachit samam, Mahābhār. xii. 284). All the non-Vedic systems started from the philosophical analysis of experience arrived at by the Sānkhya into twenty-five tattvas and extended it. The Yoga supplemented it by predicating an Īshvarā. This Īshvarā of Yoga is a colourless person, possessing none of the well- known characteristics of the Godhead, a special purușa untouched by evil, his only function being that of a Teacher (Yog. Su., i, 24-6); An early form of the Pāñcharātra doctrine attributed to Nārada and called the Sāttvata Dharma, definitely recognized Vișņu as the twenty- sixth principle, beyond the twenty-five recognized by the Sänkhya. The Lord and the individual are in this system related as buddha and the budhyamäna, the all-knowing and the little-knowing, the all and the fraction. (Ib. 308, 309, 319). This early compromise between the Sänkhya and the Vedänta represents also the Spirit of the fundamental teaching of the Bhagavadgītā.

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Another early form of the Pāñcharātra cult was that of Pañchashika, as described in the Mahābhārata (xii. 320). This shows a further development of the Sānkhya categories. The Elements of the Universe are here thirty Kalās or Guņas-words having a specific, technical sense in other schools. Sulabhā expounds Pañchashika's system to Janaka, King of Mithilā and describes the thirty categories as (1-10) the ten Indriyas, (11) Manas, (12) Buddhi, (13) Sattva, (14) Ahamkāra, (15) Prithakkalā Samūhasya Sāmagryam (the disposition of the different kalās while in union), (16) Sanghāta, a complex wherein inhere (17) Prakriti, (18) Vyakti, unmanifest and manifest matter, (19) the union of the correlates (dvandva-yoga), pleasure and pain, old age and death, gain and loss, love and hate, (20) Kāla, (21-25) the five gross elements, (26-27) the relation and union of Sat and Asat (Sadasadbhāvayogau), (28) Vidhi, (29) Shukra, and (30) bala. All creatures are born from a union of these kalās. Prof. Hopkins has pointed out that the Bhagavad-gita, which belongs also to the Pāñcharātra School, also called the School of the Bhāgavatas, enumerates a set of 31 forms of the Ksētram, 31 modifications of matter, i.e., 5 gross elements, Ahamkāra, Buddhi, Avyaktam (corresponding to Prakriti), 11 indriyas (including manas), 5 objects of sense, love, hate, pleasure, pain, sanghāta, chētanā and dhriti (xii. 5-6). Above these are the four forms of Paramātmā, identified in these Schools with Visnu or Nārāyaņa, i.e. Vāsudēva, Sankarșaņa, Pradyumna and Aniruddha. Asita Dēvala propounds to Nārada, a slightly similar analysis of the universe (Mahābhār. xii-275). The five gross Elements and Time make up six räshis. When bhāva and abhäva are added to them, they become the eight bhūtas. The sense-organs, the sense-objects, the sense-functions are five-fold. Chitta is superior to the Sanghāta, complex, of the sense-organs; manas is superior to Chitta, and Buddhi to manas. These are eight Iñānēndriyas. There are five

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organs of action, and with bala, they are six. There are three bhāvas, Sāttvika, Tāmasa and Rājasa. These fourteen organs and three bhāvas make up the seventeen guņas. The dēhī, eternal, embodied being is the eighteenth. These eighteen, the body and bodily heat make up the Sańghāta of twenty. Asīta Dēvala, in another place, is said to be a devotee of Shiva; so the above analysis is probably one of the early speculations of the Shaiva schools.

In the course of ages, the Shaivas worked out a definite scheme of tattvas, divided into three classes, (i) the Ātma- tattva consisting of 32 principles, viz. the twenty-five Sānkhya tattvas, guņa, the five-fold envelope of the Purușa, i.e. (i) Niyati (the force of Karma), (2) Kāla (Time), (3) Rāga (latent desire), (4) Vidyā (which links Ātmā to Buddhi), and (5) Kālā, (differentiated consciousness), and Māyā, the root of all these, (ii) three Vidyātattvas, Shuddhavidyā, Īshvara and Sadāshiva, and (iii) the Shivatattva being the highest. It would be an interesting study to compare this final Shaiva scheme of tattvas with the tentative ones that preceded it; but it cannot be undertaken here.

Besides the philosophy of the Sänkhya, these non-vedic schools absorbed the disciplines of the Yoga. The Päñcharātra School selected one Yoga discipline-Ishvara- Praņidhāna, Service of the Lord (Yoga. Sūt., 23), as its chief characteristic. The Bhagavad-Gītā, the scripture par excellence, of this school, uses the word Yoga mostly in the sense of devotion to Krisņa-Vāsudēva. Its final declaration-"give up all dharma (the rules prescribed in all schools), take refuge in me alone, I will release you from all sin; do not grieve,"-has for more than two thousand years been the basic teaching of the followers of Vișnu. The Shaiva cults have attached more importance to other forms of the Yoga discipline, e.g., meditation, the eight-limbed Yoga, and the recitation of mantras; so much so that the

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Shiva-Sūtra here translated is practically but a manual of Yoga. With the analysis of the universe taught by the Sänkhya and the disciplines of the Yoga, were welded in these Vaisnava and Shaiva Schools, also the love of a personal God and the belief that God's grace is a necessary antecedent of individual Salvation. This provision for devotion to a distinct personal God enabled these cults to oust their rivals, the Bauddha and the Jaina, and to continue to our days to be the living religions of India, in spite of the supposed superiority of the Vedānta. The Shaiva cult broke up in the course of time into three schools. The first is the South Indian School, which calls itself the Shaiva Siddhanta. Its canon consists of 28 Āgamas, only one of which, Shrīchandrajnāna, is quoted in this work. There are besides numerous Tamil works, regarded as authoritative by the South Indian Shaivas. The second is the Gujarat School, called Lakulīsha Pāshupatam,1 described by the author of the Sarvadarshanasangraha; but not one of their works has yet been discovered. The third is the Käshmiri School.

Buhler in his Detailed Report of a Tour in Search of Sanskrit Mss (1877), falls into two serious errors in his account of this school. He divides it "into two classes, according to the two great Shaiva Schools of Kashmir: (a) works referring to the so-called Spanda Shāstra of Vasugupta, (b) works belonging to the Pratyabhijñā Shāstra of Somānanda and Utpala." As a matter of fact, the Käshmiri School is not two- fold; it is true that like every other school it received some slight accretions when it passed down the stream of tradition, but the doctrinal differences even between Vasugupta, its founder, and Kșēmarājā, one of its latest teachers, are not sufficiently pronounced te justify their being regarded as belonging to two different schools. Spanda is the goal and Pratyabhijñā, the means of reaching it, and the Spanda Shāstram and the Pratyabhijñā Shāstram

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are identical. Buhler identifies the Shaivadarshana described in the VII chapter of Sarvadarshanasangraha with Vasugupta's system. This is wrong. The Shaivadarshana of Sāyana-Mādhava is the South Indian School, called the 'Shaiva Siddhänta' and based on the 28 Shaiva Āgamas. In his account Sāyana Mädhava frequently quotes from the Mrigendra Āgama, which is the jñānapāda of the Kāmika, the first of the South Indian Agamas, and also the Pauskara, Karaņa, Kiraņa, and other Āgamas of the same series, and does not at all refer to any books or authors of Käshmir. This Käshmiri Shaiva School was founded by Vasugupta who, according to the commentary on the first Sütra of this work, "discovered" a set of Shiva-Sūtras engraved on stone and taught the doctrines therein contained to his disciple, Kallata. Buhler has determined the dates of the chief teachers of the Käshmiri School and given a list of most of their works, Mss. of which he purchased in Käshmir. The best known teachers are: 1. Vasugupta, latter half of the VIII century. "Discovered" Shiva-Sutras. Wrote Spandakārikā, Siddhāntachandrika, Stotrāvalī. Vasugupta's Spandakārikā also called Spandasutra attributed by Utpala and Bhāskara to Kallata. 2. Kallata, Vasugupta's disciple, contemporary of Avanti-varman, King of Käshmir (855-884 A.D.), wrote Spandasarvasva, a commentary on Vasugupta's Spandakārikā. 3. Pradyumna, cousin and disciple of Kallata. 4. Prajñārjuna, disciple of Pradyumna. 5. Mahādēva, disciple of Prajñārjuna. 6. Somānanda-nātha, wrote Shivadrishti referred to by Sāyana-Mādhva.

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7. Utpala, disciple of the above, (cir. 930-950 A.D. wrote Spandapradīpikā, a commentary on Spandakārikā), Ajadapramātrisiddhi, Parameshvarastotrāvalī, İshvarapratyabhijnā Sūtra.

8. Nārāyana, contemporary of Utpala, wrote Stavachintāmaņi, Sādhanadīpikā.

9. Rāmakantha, pupil of Utpala, wrote Spandavivaraņasaramātra, being the tippana on Kallata's Spandasarvasva, itself a tīkā of Spandakārikā. 10. Shrī Kantha, son and disciple of Mahādeva. 11. Lakshmaņagupta, disciple of Utpala (cir. 950-975 A.D.).

10. Bhāskara, disciple of Shrī Kantha, wrote a Vārtika on Shiva-Sūtra, of which Buhler secured an incomplete copy. 13. Abhinava Gupta (cir. 993-1085 A.D.), prashișya of Utpala and of Nārāyaņa, disciple of Lakșmaņa Gupta, wrote numerous works on various subjects; including a Bhagavad Gītā Tīkā; his known works on Spanda- Shāstra being İshvarapratyabhijnā-Sūtra-vritti (brihatī and laghu), Tantrasāra, Tantrāloka, Bimbapratibimbavāda; Parmārthasangraha, Bodhapañchadashikā, Bhairavārādhana, Parātrimshikā, Bhairavaștava (for a list of his other works, Vide Preface to Dhvanyāloka, by the late Pundit Durgā Prasād).

11. Kșemarājā, pupil of Abhinavagupta, sometimes called Ksemendra, but to be carefully distinguished from Kșēmēndra, another pupil of Abhinava. This latter was a Vaișņava and wrote numerous works, among others, a condensed translation of Brihatkatha of Guņādhya, condensation of Bhārata and Rāmāyaņa, Kalāvilāsa, Samayamātņikā. Kșēmaṛājā wrote

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Pratyabhijnāhridaya, Smbapañhchāshikāvivaraņa, Spandanirņaya, being a commentary on the Spandakārikā Spandasandoha, Svachchandodyota, commentaries on Ūtpala's Parameshastotrāvali, Nārāyaņa's Stavachintāmaņi, Abhinava's Paramarthasangraha. But Buhler seems not to have come across Kşēmarājā's most important work, Shivā- sutra-vimarshinī which he does not even mention. He obtained two copies of the text of the Shiva-sutra, which he calls Spanda-sūtra, as also an incomplete copy of a Vārtika on the same by Bhāskara, already referred to. My attention was drawn to the Shiva-sūtras from their being quoted by Bhāskararäya, a writer of the XVIII century in his Lalitāsahasranāmabhāsya. Bhāskararāya quotes also Kşēmarājā, and more frequently, Krișņadāsa's Vārtika, a versified form of Kşēmarajā's Vimarshinī. I got a copy of the Shiva-sūtra-Vimarshinī from Mr. Govinda Das of Benares, and from his copy I have made this translation, with the help of Mr. Bhattanātha Svāmi, Sanskrit Lecturer, Mrs. A.V.N. College, Vizagapatam. The Shiva-sūtra is, as I have already remarked, a Manual of Yoga. It is divided into three Unmēșas, each treating of one particular means, Upãya, for reaching independence, Svachchhanda. The first is the Shämbhavopāya, the specific Shaiva discipline and corresponds to the Jñānamārga of the Vedäntis, and what is called in the Bhagavad-Gītā, the jñānayoga of the Sāńkhyas (iii, 3), also the avyaktā gatiḥ (xii, 5). The second, the Shāktopāya is the same as Shākta discipline and consists in the use of mantras and attainment of knowledge by their means. The third called the Āņavopāya is the aștānga yoga of Patañjali. The three Upāyas are treated in the order of their worth; the Shämbhava being the first and most excellent, and the Anava being the least worthy and not recognized by Vasugupta in his Spandakārikā.

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The aim of the Shämbhavopāya is to get rid of the three malas, impurities, that obstruct the light of consciousness, chaitanyam, that is the âtmā. These impurities are three, the first is the ānava mala, the defect due to man, who in reality is identical with Shiva, falsely deeming himself to be a limited being, devoid of independence. This āņava mala is called in this work the bondage of (limited) jñāna. The next is the Māya mala, the root of the manifested universe, extending from the tattva Kalā that unites Ātmā to Buddhi and thus begets ordinary consciousness down to the gross element, earth. This is called in this work, Yonivarga. The third- mala is Karma, called in this Shiva-sūtra, Kalāsharīram, the deposits of pleasure and pain. All these malas are directed by Shuddha Māyā, otherwise Shivashakti or Bindu, called here Mātrikā. She is the creatrix of the world, and the letters A to Ksa form her body. She is the Kundalinī, wound round the heart of the Pashu, the man who is under the power of Shuddha Māyā. She, assisted by troops of subordinate shaktis, seated in various pīthas, stations, in the rope of Brahmā, from the Mūlādhāra to the Brahmarandhra, urges men constantly to the experience of the objective universe. If there is an interval between two successive states of consciousness, the pure light of the Ātmā will shine through; but the Shaktis so urge man from experience to experience that such an interval cannot be attained. By the practice of introspective meditation, it is possible to sense momentary intervals between two consecutive states of consciousness, when the supreme light flashes forth and the man becomes a Bhairava, is conscious of himself as the universal, unconditioned consciousness, that is Shiva. This state is the Shämbhava, which gives its name to this Upaya. If this pure light of consciousness is turned on the Shaktichakra, man will conquer the limitations forged for him by Shuddha Mãyā. The bliss of the fourth state Turyäbhoga, will constantly illuminate his experience of the usual three, jāgrat, svapna

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and suspati. Such a man is no more Pashu but a Virēsha. He is master of Ichchhā shakti, his mere desire is Umā, and the visible world is his body.

Another form of the Shambhavopāya is meditation on the highest Shiva Tattva, called in this work, Shuddha Tattva. By meditation on the Universe as being filled with Paramashiva, one rises to the rank of Sadäshiva, the Lord of the Manifested Universe. For attaining this, one should constantly dwell on the thought, "I am the ātmā of the universe, Shiva." To him the distinction between subject and object disappears and he reaches the bliss of Samādhi. Then by meditation on the shakti chakra he gets lordship over the chakras and the miraculous powers, siddhis, open to yogīs; and he obtains the highest siddhi of all mantravīrya, i.e., power to discern and use of efficacy of mantras.

The Second Unmēşa deals with the Shāktopāya and this is therefore a Mantrashastra. A Mantra is a mere concatenation of sounds, absolutely inefficacious till the chitta attains unity with the divinity behind the Mantra. Effort is the only means to bring about this union. The Mantras are the body of Shakti, the Mātrikā. She is latent in the ordinary man, like a sleeping serpent coiled round the spark of light concealed in the heart. The concentration of this spark on her, rouses her; the coiled one becomes straight, and when she is mastered, the man attains Māntravīrya. Long before he attains Mantravīrya, he feels an increase of intellectual power and a limited bliss. This is mita siddhi, ordinary acquisition, but when true knowledge rises, he reaches the state called Khēcharī, the state of Shiva. But the knowledge of Mantras, correspondences between letters and their shaktis, which constitutes the Mātrikā Chakra, has to be learned from a Guru. The main principles of the Mātrikā Chakra are these: The vowels indicate the shaktis, a, the jñāna shakti, i, the ichchhā

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shakti and u the kriyā shakti. The consonants indicate the objective universe. The 25 letters from ka to ma represent the lower 25 tattvas; of the Shiva school. The other letters represent the higher tattvas; and ksa the last is the prāņa- bīja, the life-seed. A man who has acquired a knowledge of the Mātrikā Chakra, must try to transcend the limitations of his body; if not, he will become a prey to illusions. The third Unmesa deals with the Anavopāya. The Purușa who identifies the Atmā with the chitta is the Anu, enclosed in three veils. The first veil is the gross body, the next one is the eight-fold puri, the subtle body, composed of Prakriti, Guņas, Buddhi, Ahańkāra, manas, organs, subtle elements (tanmātras) and gross elements (bhūtas), which form a sanghäta of twenty. The third is the causal envelope, Kañchuka, composed of Niyati, Kāla, Rāga, Vidyā and Kalā, the forces of Karma, Time, Desire, ordinary perception and limited consciousness, all due to Māyā. One should transcend each group of tattvas that forms a veil, by meditation of them as being but a body, objective to him. This is Dhyāna and should be accompanied by Prāņāyāma, Dhāraņā, Pratyāharā and Samādhi. Prāņāyāma leads to the dissolution of Prāņā in the fire of Udāna in the central nādī. Dhāraņā, steadying of vāyu in the parts of the body which correspond to the elements, is the means of the subjugation of the bhūtas. Pratayāhāra draws the chitta from the bhūtas and leads on to Samādhi, consciousness independent of objects. This gradual progress towards Samādhi is the characteristic of Aņavopāya, but Shāmbhavopāya leads to the same goal without effort. There is the further inconvenience, when the three veils are crossed, of being surrounded by Mäyā which is the root of these veils. Maya is the mother of Siddhis, phenomenal powers, which lead one to another world of illusion (moha). Conquering these, one reaches illumination, sahajavidyā. Such a person, like the Virēsha or the one who has reached the shuddhatattva of the Shāmbhavopāya, feels

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himself one with the world. As a means of reaching the Shuddhatattva, a person who treads this path should think of the Ātmā as the actor, who in the various disguises of Jägrat, Svapna and Sușupti, plays on the stage of the mind (antarātmā), with the indriyas as audience. Finally, by controlling the Buddhi, he transcends it and reaches Independence. Parã Shakti, the seed of the universe, should now be meditated on ceaselessly, lest moha, illusion, should again envelope him. Gradually the uninterrupted bliss of Samädhi is reached, and the man obtains the Shämbhavi stage, where he knows himself to be the knower and the known. Being permanently fixed in the " Sahajavidyā, he transcends the sway of the Shaktis whose body is formed by Mantras and is released from rebirth. For this purpose, he should let the bliss of the Turya constantly drip like oil on his experience of Jägrat, Svapna and Sușupti. He should constantly seek being drowned in the bliss of Samädhi; when he returns therefrom to the ordinary consciousness, he well experience Samadarshana, i.e., though experiencing limited consciousness, there will be an undercurrent of the knowledge of the identity of the seer and the seen. If in the stress of worldly life that under- current is broken and he fall back wholly into the ordinary, conditioned consciousness, he can recover Turya by turning his manas away from the objects of sense to the thought "I am Shiva." He then becomes equal to Shiva, Shīvatulya. The ordinary bodily functions of a Shiva-tulya are vrata; his talk is Japa; his knowledge of Ātmā is dāna, for his very presence inspires knowledge in others. The world is filled with his Shakti; he never slips from the consciousness of his being the knower. When he finally transcends pleasure and pain by recognizing that their play is outside his real self, he becomes a Kēvalī; even the relics of Karma do not then affect him. The jiva, the separated spirit, is destroyed, because desire that is the root of rebirth has been abandoned. He does not die yet, but he is not

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always aware of his body. When he uses his body, he descends to the Shivatulya state. When he discards it he finally crosses the ocean of Samsāra, steps into Paramapada, ever shining and full of bliss; he becomes what he always was-the Shivatattva, the one and only reality, the self-determined and blissful Shankara.

Shiva-Sūtra-Vimarșinī PRELIMINARY NOTE

The Shiva-Sūtras "discovered" by Vasugupta is the last of a series of many anonymous works on the Shaiva Tantra known to us only by sundry quotations, e.g., Vijñāna- bhairava, Mālinīvijaya, SvachhanDa, TimiroDghāta, etc. It is also the first of the series of works which expound the Kashmiri Shaiva School which was founded in the tenth century A.D., and which is yet alive. The first faint adumbrations of the Shaiva Tantra are found in the Taittirīya Yajur-Veda, but it developed into an organized system of beliefs and practices in South India in the earlier centuries of the Christian era, when the Shaiva as well as the Vaișnava tantras became formidable rivals of the prevailing BauDDha, which had lost its pristine purity of an ethical code, and degenerated into an elaborate tantra. The Shaiva tantra travelled North and became the Lakulīsha Pāshupata of Gujarat and the Pratyabhijñā of Kashmir. Bhatta Kallata and Abhinava Gupta were the most famous of the successors of Vasugupta Ksēmarāja, the pupil of Abhinava Gupta, wrote the commentaries-Shiva-Sūtra- Vimarșinī, here translated. For a fuller account of the Kashmiri Shaiva and of its literature, vide my Outlines of Indian Philosophy, Chapter II.

ITGЁЇ YкAимLшЧ

dia sifi hibobmool e ide loors2 evisia himuaol பாபர் அரிரிர ிக

orl lo elavit sldibimmiot semsd

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Unmēșa I-SHĀMBHAVOPĀYA

Whence the hosts of individual souls (Ksētrajñas) rise veiled (in ignorance), where they obtain rest, what is truth, with whose activity the universe is filled, the principle of Spanda1 which rises self-determined and blissful, is immortal and unsurpassed, that consciousness of Shankara (which becomes) differentiated into two by cognition of relativity, is supreme. Seeing that the existing commentaries have been vitiated by ignorance of tradition, I now comment correctly on the Shiva-Sūtras. There lived on Mahādēvagiri (Kailāsha?), the teacher, by name, Vasugupta, a great Maheshvara,2 who rejected the teachings of Nägabodhi5 and other teachers of inferior schools (Darshanas); for, by the grace of Shivashakti, he possessed great devotion to Mahēshvara and always worshipped Shiva; and his heart was purified by following the paths of those who have mastered the Yoginis' of Paramēshvara. Once in a dream, he was illuminated with right knowledge by the grace of Parama Shiva, who was solicitous that the secret path should not be lost to the world of men, enveloped in the cognition of duality," and revealed to him: "On a huge slab on this mountain, there is a secret (engraved). Take it and make it knwon to those who are fit for grace." On awakening, he searched for the stone and found one that turned upside down as soon as he touched it; (he, thereupon, knew that it was the stone that Shiva spoke of in his dream). The dream

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proved true and thence he got these Shiva-Sūtras, which are the epitome of the Shivopanisad.6 Having obtained them, he published them to Bhatta Kallata and others of his disciples. He also embodied (the same teachings) in his Spandakārikā.' The Spanda Sūtras thus traditionally handed down have been explained by us in the Spandanirņaya.® Here the Shiva-Sūtras are explained. In the first Stra it is taught that consciousness is, in reality, but Shiva, the soul of the universe, in opposition to the theory that man and Ishvara are different beings.

I Chaitanyam Ātmā : Chaitanyam is Ātmā Since what is not cognized has no existence, the common characteristic of all objects is that of being manifested (chitikriyā) by the person that cognizes it. Chētana is he who makes manifest (chētayatē)," the master of all cognitive activity (jñānakriyā.) His nature is chaitanya, which thus denotes complete independence in the matter of cognitive activity. Such independence exists only in the Lord Parama-Shiva; for the activities of all beings down to those that do not seek Him, depend upon Him. Though He possesses endless characteristics,1 viz., Eternity of existence, Omnipresence, Formlessness, etc., yet these characteristics belong also to other beings; hence Independence, which alone is not found in others, has to be spoken of as His special characteristic. Hence this Independence is described, to the exclusion of other characteristics, by the abstract noun, chaitanya. This Independence is Atmã; not any other category accepted by individualists,11 one possessing a differentiated nature. If this individual soul conceived by the individualist to be different from the supreme soul, be other than Chaitanya, it would be characterised by unconsciousness and hence

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cannot be Ātmā. If it is of the nature of consciousness, it cannot be conceived as differentiated, for one consciousness cannot be cognized as separated from another consciousness on account of difference of space, time, or form. Though the ignorant do cognize such differences, wise men cannot accept (the theory) that consciousness can be differentiated. As the ātmā is thus pure consciousness, multiplicity cannot be ascribed to it. Differentiation cannot be predicated of it even when the defects (malas) which we are going to describe and which are opposed in nature to the atmã, attach themselves to it. Though at first the defects (malas) exist, they are extinguished on the attainment of liberation, and hence the doctrine of the multiplicity of souls cannot be maintained, for if the seeds of defects continue to exist at that stage, or if there is the least difference between the liberated Shiva and the beginningless Shiva, they would still be unliberated (samsäris). Thus it has been proved that the theory of the multiplicity of ātmās it untenable, as said (in the Sūtra under comment). (Another explanation of the Sutra). For teaching those disciples who desire to enquire what is ātmā, he says that the ātmā is not what the Chārvāka, who does not accept the authority of the Vedas (Laukika), the Vedāntī," who accepts the authority of the Vedas, the Yogāchāra, the Mādhyamika, etc., describe it to be, viz., body, prāņa, buddhi, shūnya (void), respectively, but it is chaitanya, as said in the Sütra. For even when a man falsely conceives himself to be identical with his body, etc., chat conception is illuminated (manifested) by the true one- the "consciousness1 of I." As is said in the Mrityujidbhattaraka: "It is taught in all the Shastras that the essential nature of Paramâtmā is devoid of all limiting conditions (upādhis), such consciousness is the nature of Ātmā." Also in Vijñānabhairava: "Consciousness is in all

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bodies, not special anywhere. Hence a man should conceive all beings as filled with it and thus become victor of samsāra (i.e. liberated)." This same teaching is contained in the two Kārikās (6, 7), of the Spanda, beginning with: "From whence this group of organs" and taught by the teacher (Vasugupta) to his disciples with reference to this Sūtra. (Third explanation.) That which is called chaitanya is ātmā i.e., svabhāva, Being, and as no adjective is used to qualify the word ātmā in the Sūtra, the ätma of the whole universe which consists of real and unreal forms, is referred to. Now nothing which is never cognized can be said to have being. What is known is identical with the chit that is self- luminous; hence chaitanya is the same as ātmā. It is said in the Sükşmabhairava: "So long as knowers do not exist, how can there be the known, O dear one? The known and the knower are one substance. Hence matter does not exist as a separate principle (lit., there is nothing impure)." This same teaching is contained in the Kārikās (28, 29), beginning with: "Because the Jīva is the all." As chaitanya is the nature of all beings, proofs are quite unfit to establish it, for they themselves have to be proved by self-luminous consciousness, and consciousness cannot be disproved (lit., concealed) by any one, as it is always shining. It is said in the Trikahridaya: "Just as when a man tries to jump so as to get his feet where the shadow of his head lies, the shadow of his head moves off before his feet arrive there, similarly with the ray of the moon."15 With the same view, in the long passage of the Spanda, starting with: "Where established" and ending with "That is truly" (2-5), it is proved that consciousness, the principle of spanda, which is the nature of Shankara, always self- luminous, is the Supreme Truth.

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If the essence of the universe, which is made up of conscious and unconscious beings, be the consciousness of Paramashiva how can bondage arise? To answer this question, is composed the next Sūtra which is susceptible of two readings, according as 'a' is prefixed or not, as it is joined to the previous Sūtra or not:16

Jnänam Bandhah : Knowledge is Bondage Now as already said nothing more than the light of consciousness has existence; if so how can defect (mala) exist, or how can its suppression be possible? Thus the individualists question. In answer to this it is said in the Mālinīvijaya: "The ignorance (ajñāna) that causes the sprouting of samsāra is called mala;" and in the Sarvāchāra: "From ingnorance is the world bound; thence creation and destruction." As said in these quotations there is caused by Paramēshvara, by means of his wonder-working power (mahāmāyāshakti), in his own self, which is all-pervasive like the ākasha, a limitation which extends to all beings, from those who have not turned to him for refuge up to those who have understood the nature of māyā; this limitation conceals his real nature which is illuminated by independence. It is the ignorance due to the want of the knowledge of identity of one's self with Shiva. It is the same as the anava," which makes one think, "I am finite," the bondage whose nature is limited knowledge (jñāna). That nothing else can be taken as bondage is discussed fully by us in the Svacchandodyota" at the end of the fifth chapter in the discussion of Shrīdiksa. The meaning of this Sūtra is referred to in the part of the Kārikā (9): "To him who has lost his independence by his own impurity." Now this jñāna, consciousness of limitation, which is also ajñāna of the nature of akhyäti, consisting of the attribution of

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materiality to the ätmā, is not alone bondage; but the ajñāna which consists in the ascription of the characteristics of ātmā to what is not ātmā, viz, body 8c., is the root-ignorance and is also bondage. This is referred to in Kārikā (46), beginning with: "The loss of the supreme essence of immortality." Thus have been described by means of this Sūtra the two kinds of aņava-mala. (1) What has been called chaitanya is characterized by independence; and though a conscious being, he does not exercise his independence and hence loses his wisdom and thinks: "I am finite." (This is the bondage of jñāna). (2) Though characterized by independence, yet, while in the body, etc., he conceives what is not atma to be ātmā, this is the bondage of ajñāna. It is said in the Pratyabhijña (xiv. 3)19: "The loss of independence by the knower, and the loss of knowledge by the independent being, this is the double form of änava-mala, due to the suppression of his real nature." Now is this anava-mala alone bondage? No. For it is said in the next Sūtra:

III Yonivargah Kalasharīram : The Class of Yoni and Kalā-Bodied

The sentence is to be completed by supplying 'are bondage' from the previous Sūtra. Yoni is māyā, the cause of the universe. Its class (varga) is the group of principles from kalā20 to the earth, which have māya as their2 cause, directly or indirectly, which originate bodies and worlds, and which are of limited activity. Such is māyā-mala. That activity which manifests (kalayati) the specific form of each object is Kalā function; "kalā-bodied," means that

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which has activity as its nature, i.e., karma. This is the bondage of Kārma-mala.

This also is referred to in (Kārika 9), "To him who is attached to action, having lost his independence through his impurity." This can be understood from our Spandanirņaya. That these, i.e., Kalā, etc., which are characterized by limited activity and which inhere in the same substratum as Aņava-mala and envelope man constitute the (māyā) mala is stated in Svachchhanda: "Consciousness is obscured by (Anava) mala, surrounded by Kalā and Vidyā, coloured by Rāga, affected by Kāla, controlled again by Niyati, strengthened by the notion of being a Purușa, having Pradhāna as a dependent, connected with the three Gunas, seated on Buddhi, surrounded by Ahamkāra, Manas, Jñānēndriyas, Karmēndriyas, Tanmātras and gross elements." That kārma- mala also surrounds man is stated in Mālinivijaya: "Karma, both good and bad, is associated with pleasure and pain." That Māyā-mala and Kārma-mala have Āņava-mala as their substratum and are due to the limitation of knowledge is said in Pratyabhijñā (xiv. 3): "In (the ānava mala) the individual consciousness, the Māyā-mala gives birth and experience and Kārma-mala, due to the ignorance of the actor."

Now it is considered how this triple mala, (1) Jñāna that is really ajñāna, (2) class of Yoni, (3) Kalā-bodied, causes bondage.

IV Jñānādhisthānam Mātrika : Mātrikā is the Basis of Knowledge

This triple mala has been defined to be three states of consciousness: (1) consciousness of finiteness; (2)

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cognition of the differentiated knowable; (3) deposits (vāsanā) of pleasure and pain, (i.e., Karma). Its mother, the creatrix of the world is Mātrikā, the unknown, of the form of letters from A to Ksa. She associates the feelings of sorrow, astonishment, joy, desire, etc., with cognitions of the limited knowable, (i.e., material objects), steady and unsteady states of consciousness, like "I am finite" (āņava- mala)," "I am thin or fat" (māyā-mala), "I am an Agniștoma- sacrificer" (kärma-mala), by endowing those cognitions with words that describe them. It is said in Timirodghāta: "Those Shaktis that are between Brahmärandhra and the Chiti, that hold the rope of Brahma," the mistresses of the stations (pithas), most dreadful, again and again deceive men." She manifests the series of Shaktis, beginning from Brāhmī, which preside over varga, kalā, etc. She is described in the Agamas like Sarvavīra, as the maker of mantras, i.e., one who arranges sounds in the proper order which makes them efficacious. She is embraced by the Shaktichakra, the totality of the energies of the universe, made up of Ambā, Jyēșthā, Raudrī, and Vāmā." She is the head of the Shaktis. On account of her influence the recognition of the interval between two consecutive states of consciousness becomes impossible and there is not even a momentary cessation of objective cognitions. Hence it is right to call this knowledge based on Mātrikā, i.e., cognitions which could be formulated in words, bondage.24 This is referred to in Karikā (45), beginning with "To what is born of collections of sounds," and in Karikā (47), beginning with "The Shaktis are always bent on obscuring his nature." Now the means of ending this bondage and the nature of the repose that is the goal is described.

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v Udyamo Bhairavah : Udyama is Bhairava

Udyama is the flash of the Supreme Light25 (Pratibhā), the sudden rise of pure consciousness which flows as unbroken meditarion. It is the same as Shivashakti. It is Bhairava, becasue it fills (bhri) all the universe and because it swallows all faults due to the disturbance of illusions. It is taught in this Sütra that as it developes the true nature of man which is Bhairava (universal consciousness), it is produced in those that are entirely devoted to introspective meditation." It is said in Mālinivijaya, "That state which is produced even in those that have not cultivated thought, when enlightened by the Guru, is called Shämbhava." In this quotation, 'enlightened by the Guru' has been explained by teachers to mean 'enlightened by the Guru, i.e., himself.' It is also said in Svachchhanda: "O fair one, the case of the man that meditates on the bhairava form of himself and is steady therein, his mantras become efficacious." 'Meditation' referred to in this quotation is the continual determination of the mind inword. This is alluded to in Kārikā (4): "Unmēsa is known to be that whence another thought arises when the mind is concentrated on one thought. This is to be understood from one's own experience." Thus has been explained the means of becoming fixed in the suddenly risen supreme light and of thus becoming a Bhairava, which is the one means of ending the bondage of ignorance; now he says that on account of the strength of this meditation, even during Vyutthāna there continues the ceasing of duality. (Vyutthāna, Vyavahāra, ordinary action, the usual worldly activities; even when engaged in these his consciousness of universality is not destroyed. In the ordinary phrase, he is jīvanmukta).

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VI Shaktichakrasandhānē Vishvasamhāraḥ : On Union with Shaktichakra, The Destruction of the Universe Bhairava has been explained to be characterized by the rise of supreme light. As he retains hold of the introspective attitude (meditation on the ätmā), he attains the unsurpassed supreme Shakti of independence; this power pervades the shakti-chakra of the universe, both gradually and all at once. Though this independence is described to transcend the gradual and simultaneous manifestation of the worlds, to be void, to be full, and to be both void and full, yet it is none of these things. It has already been shown that the manifestation of shakti-chakra in all stages of creation, i.e., in all psychical experiences, from the ordinary cognition of objects, up to the final stage of the Supreme Knower, is but her sport with herself as the playground. On the regular meditation on the shakti- chakra which manifests as above, in the manner prescribed in the secret scriptures, is produced the destruction of the universe from Kālāgni to Rasakalā." The universe composed of bodies and objects is burnt up in the fire of supreme consciousness. It is said in Bhārgashikhā: "He then swallows all these, death, time, the totality of kalās, all phenomena, all cognitions, all differences of one ätma and many ātmās." In Virāvalī, too: "Behold the funeral pyre in the body, which shines like the Kālānala, where all go to pralaya, all tattvas." In Mālinīvijaya, too, the same is described in a roundabout way: "This thing that cannot be described in words, has to be realized only by the mind. The state which all ultimately reach is called the Shākta." This has to be developed by devotion to the feet of the true guru and cannot be described fully. This same is referred to in the first as well as in the last Karikā, viz., those beginning with "From whose waking and sleeping," and "When seated on unity", respectively.

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Now it is said that to him whose universe is destroyed there exists no difference between Vyutthāna" and Samādhi.

VII Jāgratsvapnasusuptabhēdē Turyābhogasambhavah : The Bliss of the Fourth State is Produced in the Differences of Jāgrat, Svāpna, and Sușūpti

In the various states of consciousness-Jāgrat, Svapna, and Susupti-which manifest themselves as different from each other and which are presently to be described, is born the bliss of the Fourth (Turya) state, described as Udyamo bhairavah, which is of the nature of the illumination of all those states. The great Yogi who is spoken of as Bhairava, is eternally filled with the bliss of the Fourth state. Some read samvit in this Sütra for sambhava and then the meaning is clear. This prevalence of the bliss of Turya in Jägrat, etc., in the case of the great Yogi is described in Chandrajñāna: "Just as when the moon, like a flower, shines everywhere, it instantly rejoices the world with delightful things, so, O Dēvī, when the great Yogi wanders over the world, he everywhere causes joy to the world-picture from Avīchī to Shiva, by means of the moon of his jñāna." In the Spandā, this is referred to in Karika (3). "In the differences of Jāgrat, etc." The three, Jägrat, etc., are described in three Sūtras. ·

VIII Jñānam Jāgrat

IX Svapno Vikalpa

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X Aviveko Māyā Saușuptam Knowledge is Jagrat : Fancy is Svapna. Ignorance, Māyā, is Sușupti

Jāgrat is the experience a man gets, by means of the outer organs, i.e., the organs of sensation, of objects which all people sense in common. Vikalpa, fancy, is born of mind alone (and deals with objects which other human beings do not sense). This is the state of Svapna; for it is chiefly concerned with these fancies. Avivēka, absence of distinction of one object from another, is ignorance. It is of the nature of Māya, unconsciousness, the state of Sușupti. In describing Sușupti, the author has also described Māyā, which is to be abandoned. Thus by this description it is implied that there are three forms of each of the three states of Jāgrat, etc. Thus therein, i.e., in Svapna, Jāgrat is the previous real experience that can generate a dream. The fancies connected with it constitute the Svapna. Want of discrimination of tattvas in the dream is the Susupti therein. In Sușupti, these changes cannot be (easily) cognized; but when a desire to enter sleep is born, some state corresponding to Jāgrat previous to it is produced; its subsequent change into a state resembling a samskāra (unconscious mental modification) is the Svapna pertaining to Sușupti.29

(Another interpretation)

According to the Yogīs, Jägrat is the first consciousness of the concentration of the mind on an object; the conceptions flowing from thence, the various images (vikalpa) constitute Svapna; Samādhi, the non-cognition of the difference of the knower and the known is Susupti. This is taught by the words of this Sütra. Hence in the old shāstras, the states due to the interconnexion of Jāgrat, etc., according to the Yogis are described as "Abuddha, Buddha, Prabuddha, Suprabuddha.30

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The three states Jägrat, etc., have thus been explained according to the ordinary and the yoga explanations. Now one who has destroyed his universe by union with shaktichakra, experiences the Turya filled with bliss and characterized by the consciousness of unity. He ascends the thread of Turya, enters the Turyātīta, the state beyond the fourth, already described as Chaitanya and becomes a-

XI Tritayabhoktā Vīrēshaḥ : Virēsha, The Enjoyer of the Three

The three states of Jägrat, etc., become filled with the bliss of the Fourth by reason of he union with shaktichakra. He who experiences the lessening of the samskāras (effects of the form of mental deposits) of the ordinary relative cognitions (the ordinary limited human consciousness) by the force of the new experience of the three states associated with the unceasing flow of bliss, is the Trityabhoktā. It is said: "He who knows both what is to be enjoyed in the three places (states), and who is called the enjoyer is not stained with mala though he enjoys." Hence he is the lord of the viras, i.e., the senses, which are capable of destroying the blissful, full, consciousness of a duality accompanying self-sovereignty. In the Scriptures he is called one who has acquired Shrimanthānubhairava.91 Thus it is taught that he who does not become a Virēsha but is the slave of the ordinary Jāgrat, etc., is but a pashu, a worldly man; and that even the Yogi who does not ascend this stream of bliss is not a Virēsha but a fool. This is also described in detail in Svachchhanda and other Shāstras. "The Yogi is one who by means of the yoga of svachchhanda, (independence) and by treading the path of svachchhanda reaches the state of svachchhanda and becomes equal to Svachchhanda (Shiva)." In the Spanda

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this is explained in Kārikā (17): "To him there is knowledge always fixed in the three states, etc." Are there any subsidiary stages52 to be reached by Yogīs when rising above the tattvas, by means of which the state above the tattvas can be seen? Yes, says the next Sūtra.

XII Vismayo Yogabhūmikaḥ : Wonder (Characterises) the Stages of Yoga When a man sees a new and peculiar thing he feels a sense of surprise. Similarly when a great Yogī cognizes, contemplates or enjoys the strange, excellent, and novel experiences" which flow into his consciousness, according as his mystic faculties are just opened, or staid, or fully expanded, he experiences a sense of surprise. This is frequently caused by his want of satisfaction in unbroken bliss. These are the stages leading to the union with supreme principle. They are the stages of rest in the ascent of the Yogi; they are regions of limited consciousness and not states when kanda, bindu, etc., are experienced. It is said in the Kulayukti: "When the Ātmā is born of itself by means of mystic practices, then the Ātmā in itself experiences wonder." This is referred to in Kārikā (11): "Who sees his own nature as the ruler and remains as if surprised, to him, how can this false show of the world exist. 184 Of the Yoga who has reached this stage of yoga -

XIII Ichchhācaktirumākumārī : Ichchhāshakti is Umā Kumāri

The desire of the Yogi who has reached the stage of the supreme Bhairava, is Shakti, Umā, the Supreme, the

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highest Goddess, whose nature is Independence. She is Kumāri, i.e., devoted to the sport of creation and destruction of the universe. Kumāra means to sport, according to the Dhātupātha of Pāņini (Kaņdvādi). (Another interpretation). Ku, the state of māyā, the awakener of duality, mārayati, chokes its manifestation; Kumārī is one who has that characteristic. (Third interpretation.) Kumārī, a virgin, hence unfit to be an object of enjoyment; Umã manifests only as the enjoyer and not as an object of enjoyment. (Fourth interpretation). When Umä was a virgin she was not attached to anything and was always devoted to the worship of Mahēshvara which " is the means of union with Him; so, too, is the Yogi's desire. The reading and explanation of my Guru is as above. Others read shaktitama for shaktirumā and explain that this Ichchhā is superior to Jñānā and Kriyā. This desire of the Yogi is not so gross as the desires of the worldly; but as it is of the same nature as Parāshakti, it is unobstructed. It is said in Svachchhanda: "That goddess has the names and forms of all other goddesses, is yet concealed by Yogamāyā; she is Kumārī, the author of the world." Also in Mrityuñjayabhattāraka: "She, my Icchā, Parāshakti, potent, born of herself, is to be known as heat in fire, as the rays in the sun; that shakti is the cause of all the worlds." This same is otherwise referred to in Karikā (8): "He is not the inspirer of the prompting of desire; but by the force of his own Atmā a person becomes itself." To one who has developed this Ichchha Shakti,

XIV Drishyam Sharīram : The Visible World is the Body

Whatever is seen outside and inside, (i.e., the objective world of material bodies and so-called subjective world of

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mental images, which together constitute the world of matter), all that is spoken of as 'This' and 'I,' appears to him as his body and not as different from him, on account of his great power, just as (the world appears) to Sadāshiva. His body, namely, the gross body, buddhi, prāņa, and shūnya, is cognized by him as being as outside his real self as blue, etc., but does not as in the case of pashus,"5 manifest as the seer. Both in his body and outside, everywhere, his consciousness appears undifferentiated as the yolk of the pea-fowl. As said in Vijñänabhairava: "As waves of water, flames of fire, rays of the sun, these world- waves have started from me, the Bhairava." This is referred to in Kārikā (29): "Being enjoyer, he is always, everywhere, of the nature of the enjoyed."

It has been said that all the world is sensed by him as his body and all his bodies ending with the shūnya appear objective to him. This is not impossible; for,

XV Hridayē Chittasanghattād Drshyasvupadarshanam : From the Gathering Together of the Mind in the Heart, the Sight of the World and the Dream

The heart is the light of consciousness, the world is located there. "From the gathering of the mind" therein, means, imagining the mind to be one-pointed there. Thence one sees the world which consists of blue, gross body,5 buddhi, prāņa, and dream-world which contains none of these, but the shünya body. The 'sight' spoken of here is the sensing of an object as one senses his body, and without the distinction of the perceiver and the perceived (which characterizes ordinary perception. The mind (chitta) which has entered the light of the Atma sees the universe as clothed with it. It is said in Vijñānabhairava: "O fair one, he whose senses are concentrated in the ākāsha of

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his heart, who has reached the centre of the lotus-casket, whose mind is one-pointed (lit., engaged with no other), attains supreme bliss." Supreme bliss is the attainment of the lordship of the universe. With regard to the great Yogī who has attained the functioning of all the tattvas, it is said in Svachchhanda: 'He is seated equally in all bhūtas, bhāvas, tattvas and indriyas; he is in all moveable and immoveable, conscious and unconscious beings; he pervades all paths."57 In the Spanda, too, (39), this is alluded to: "Thence, established in himself, is thus everywhere."

Now another means is explained.

XVI Shuddhatattvasandhānād vā Apashushaktih : Or the Becoming Devoid of Pashushakti by Meditation on Shuddhatattva

Shuddhatattva is the one called Paramashiva. When one meditates on the universe as being filled with Him, he transcends pashushakti, the source of bondage, and becomes the lord of the universe like Sadāshiva. It is said in Lakşmikaulārņava: "The experiences of steadiness (sthobha), etc., said to result from successful mystic initiation (dīkșā), O Dēvī, are not equal to the sixteenth part of the results of meditation." Also in Vijñānabhairava: "One should meditate on all the body or the universe as filled with consciousness, at the same time, without interruption; then a supreme state is produced." This same is referred to in Kārikā (30): "He who has this cognition, who sees all the world to be a sport and is always in mystic contemplation (yukta), is certainly a jīvanmukta." To him who has attained true knowledge (lit., is of the nature of knowledge),

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XVII Vitarka Ātmajñānam : Vitarka is Knowledge of Self

Vitarka is vichāra, the constant dwelling on the thought, "I am the ātmā of the universe, Shiva." This is ātmajñāna. It is said in Vijñānabhairava: "One that is firmly fixed in the idea 'I am omniscient, I am the actor in all actions, the Pervader, the Supreme Lord,' becomes Shiva." This is said in the Spanda (32): "This alone is the understanding of the Self (ätmano grahaḥ)." Here 'graha' is grahaņa, apprehension, knowledge, of the Atma. This is but the sense of identity with Shiva, the ātmā of the universe. This meaning too is implied.

And to him,

XVIII Lokānandah Samādhisūkham : The Bliss of Loka is the Ecstasy of Samādhi

Loka is that which is seen, the totality of the Object. Or loka is that which sees, the class of seers. It is said in Vijñānabhattāraka: "The cognition of the seer and the seen is common to all embodied beings; the speciality of Yogīs, however, is intentness on the connexion between the two." From intentness on the state where the difference between the cognizer and the cognized disappears, is born a bliss filled with wonder; this is the ecstasy of samādhi. It is said again therein: "Let one think of all the world or all the body as filled with the bliss of Self. At once he becomes filled with supreme bliss, by means of his own ātmā." This is taught in (Kārikā, 32): "This is the reaching of immortality."38 (Another interpretation). The ecstasy of samādhi experienced by a man who is concentrated on his own self and looks on it as it is,

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developes not only bliss in himself, but also adds to the total bliss of the world.39 This interpretation agrees with the quotation from Chandrajñāna (in commentary on Sūtra 7). Now is described the wonderful power (vibhūti yoga) of this Yogī.

XIX Shaktisandhane Sharirotpattih : On the Meditation on Shakti, The Production of the Body His shakti has been described in the Sūtra (13); "Ichchhāshaktir-umā kumārī." When he meditates on it he becomes steadily one with it. Then by means of its power whatever body he desires, that is produced. This is described in the passage of Mrityuñjaya bhattāraka, beginning with-"Thence is produced the shakti devoid of objectivity. (laksyahīna), without differentiations; she is called Ichchhā of the form of Jñāna, of the nature of Kriyā,"-and ending with "She is the womb of all the dēvas and all shaktis, manifold; the womb is of the nature of Agni and Soma; in it are all produced." The glory of meditation on shakti40 is described in Lakşmīkaularņava in-"There is no mystic initiation (dikșā) without meditation, nor the acquisition of powers (siddhi), nor mantras, nor the power of mantras, nor again success in yoga," and in other shlokas. This is explained in Kārikā (33): "When the creator at the instance of desire provides for the sake of embodied beings in the jägrat state, things which are their heart's desire, by causing Soma and Sūrya to rise." (Commentary on this quotation.) "Embodied beings: Yogīs who have risen above the attractions of the body. "Things which are their heart's desire": Forms newly created. "Creator (Dhātr)": Mahēshvara." "Soma and Surya to rise": The shaktis are of the nature of prakāsha and ānanda, i.e., light of consciousness and bliss, and make Soma and Sūrya

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flow. "Causing" that shakti or power which harmonises Soma and Sürya, making them manifest objectively. The Independence in the state of Svapna, described in the shloka, that starts with 'Similarly in svapna too he attains desired objects" is illustrated (in Kārikā 34). This is explained by me in Spandanirņaya. Now it is said that others of the siddhis, as desired by him, are developed by the power of meditation on shakti.

XX Bhūtasandhānabhū. Aprthaktvavishvasanghattāh : Union with Bhūtas, Dissociation from Objects, Conjunction with the Universe Bhūtas are objects like the body, prāņa, bhāva, etc. Gratification in connection with them is bhūtasandhāna. Separation from the body, etc., in the cure of disease, etc., is bhūtaprthaktva. Attaining to a true knowledge of the universe which is limited by space and time is vishvasanghatta. These powers are produced on the attainment of shakti already described. This is also described in the sections on sādhanas (practice) in all the Āgamas. This is evplained in the Spanda (Kārikā 38): "One who attains it, though weak, engages himself in great actions; even so, though very hungry, he controls his hunger." (Illustration of bhūtasandhana). In Kārikā (40): "Disease is the thief of the body; its spread is due to ignorance. When that ignorance is destroyed by the rise of knowledge, how can that disease continue to exist, its cause being gone?" (Illustration of bhūtaprthaktva). In Kārikā (36, 37): "Just as an indistinctly apprehended object appears more distinct when the mind is concentrated on it by the power of mind, so on the attainment of shakti, is soon manifested the truth in its own form and in its own

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place." (Illustration of vishvasanghatta.). Thus in the Vibhūtispanda“ this is described with illustrations. Now when without desiring the ordinary siddhis, he desires to experience universal consciousness, to him,

XXI Shuddhavidyodayāt Cahkrēshatvasiddhih : By the Rise of Shuddhavidyā, the Siddhi of the Lordship of the Chakras When one meditates on shakti (Cf. Sūtra 19) with a desire to experience universal consciousness, Shuddavidyā i.e., the consciousness, "I am all," rises and he becomes the lord of the shaktichakra of the universe, i.e., becomes Mahēshvara. It is said in Svachchhanda: "It is the supreme knowledge, because there is none other; when he gets it he at once gets the supreme characteristics of omniscience, etc. It is the knowledge of the beginningless dharma, of paramātmā; it leads to the state of paramātmā, where the supreme light is manifested and he becomes fixed in it and reaches the state of Shiva." This is explained in Kārikā (43): "When with the desire of seeing all objects he pervades all of them, when there is no need of many words, he knows everything himself." When he desires the bliss of Self alone,

XXII Mahāhradānusandhānānmantravīryānubhavaḥ : On Attaining Mahāhrada, He Obtains Mantravīrya When the light of consciousness (samvit), called Parā Bhattārikā, fills all the universe from Ichchhā-shakti (the beginning of the world) to the gross cognizable world, i.e., when the Yogi senses all these at the same time, from it

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follows energy through Khecharī and other chakras; it becomes clear, infinite, deep, etc., and is hence called mahährada (the great lake). By meditating on it, i.e., thinking uninterruptedly, with inturned vision, of identity with it, is produced the efficacy of mantra, which consists of combination of sounds as will be described later.12 This is48 Parāhantā, manifesting as one's own self. This is described in Mālinīvijaya, in the shlokas beginning with "She, the shakti of the creator of the world," in which passage the shakti which fills the universe is shown to be of the form of Mātrikāmālinī (one who has the mātrikās as garland), because the world is of fifty different forms“4 from Ichchhā downwards; and after this passage the formation of mantras is described. Hence Mahährada is the supreme shakti. Hence it is right that the meditation on it should produce the efficacy of the mantras made of letters. This same is indirectly referred to in (the words), 'approaching that strength" (in Kārikā 26). Beginning with defining chaitanya to be ātma, it was pointed out that bondage was due to ignorance of the independence of consciousness. Attainment of the state of bhairava which is udyama, puts a stop to bondage and fills the universe with bliss and gives all siddhis up to mantravīrya. Thus has been taught the first Unmeșa (part), which gives an account of Shämbhavopāya. Therein has also been described the nature of Shakti to indicate that Shakti exists in the nature of Shambhu. Blessed be it. This is the description of Shāmbhavopāya, the first chapter of the vrtti, called Shiva-Sūtra-Vimarshnī.

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Unmeșa II-SHĀKTOPĀYA

Now is explained the Shāktopāya. It was declared at the end of the first Unmēsa that Shakti is the development of power of Mantra. The author begins a new chapter with the nature of mantra.

I Chittam Mantrah : Chittam is Mantra Chitta is that by which the supreme truth is known (chētyatē), is meditated on (vimarshyatē). It is the knowledge consisting of the investigation of prāsāda,"5 praņava, etc., accompanied by full consciousness. Mantra46 is that by which the nature of Paramēshvara mantryatē, i.e., is meditated on by means of a secret mantra. Hence mantra is explained as 'man' and 'tra,' as 'manana' meditation and 'trāņa,' protection, the ending of samsra due to limited knowledge. Again, mantra is not merely an aggregation of sounds, but the special chittam, the attainment of unity with the divinity behind a mantra by means of meditation. It is said in Vijñānottara: "The sounds that are uttered are not by themselves mantras. The proud gods and gandharvas were deceived by this false notion." It is said in Mantrasadbhāva: "The indestructible Shakti is regarded as the life of the

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mantras. Devoid of it, O fair-hipped one, they are as fruitless as an autumn cloud." And also in Shrīkantha- samhitā: "A mantra separate from its mantri (the shakti behind it), cannot exist. Both flow from knowledge. They cannot exist apart from each other." In the Spanda, also, it is indirectly referred to in (Kārikā 27): "Those are Shiva- dharmis, who with the chitta devoted to Him." And of it,

II Prayatnah Sādhakah : Effort is the Means

The natural effort to fix permanently the energy that first rises from the desire to mediate on a mantra, defined as above, is the means that brings about the union of the practicer of the mantra and the deity of the mantra. It is said in Mantrasadbhäva: "When a bird in the sky sees a bit of meat, it soon picks it up with great natural speed, O dear one; thus the Yogindra attracts manas, the bindu. Just as the arrow placed in the bow flies when shot with effort, so, O fair-hipped one, the bindu flies when pronounced." In another place, "The being of a mantra is the attraction of it." (Commentary on the quotations). Here 'Thus,' i.e., by force of the natural effort, 'The Yogindra attracts,' i.e., he causes to attain supreme light, 'manas the bindu,' i.e., the functioning mind. 'So the bindu,' i.e., the supreme light, 'flies' i.e., flows : by means of the natural effort of the pronunciation of the mantra.47 In the Spanda (Kārikā 31): "This is the rise of the object of meditation in the mind of the meditator; this is the attainment of union with it by the practicer who desires it." Now is described the mantra-vīrya, the efficacy, already referred to, of the mantra that is practised by the devotees.

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III Vidyā-sharīra-sattā mantra-rahasyam : The Secret of Mantra is the Nature of the Vidya-bodied

Vidyā is the consciousness of identity with the supreme. The vidya-bodied is one whose form is vidyā, the lord who is the totality of sounds. His nature is the manifestation of the consciousness of being the Ego of, being identical with, the whole universe. This nature is the secret, the upanisad of the mantras. It is said in Mantrasadbhāva: "Mantras are all made of letters; these are the same as Shakti, O dear one; Shakti is the same as mātrikā and she is the same as Shiva". In this book this subject, though very esoteric, is very fully expounded. The passage begins thus: "Those who delight in deceit and falsehood, and are unsteady and destitute of good deeds, do not know the Guru, the Dēva, nor the paths described in the Shāstras. Hence, O dēvī, I have rendered invisible the ways by which mantras may be made efficacious; the ordinary letters are worthless, on account of the concealment of mantra-vīrya". The passage about the mantras thus starts: "O dēvī, this mātrika is possessed of supreme light; by her is all this universe filled, from Brahma down to the worlds. O dēvī worshipped of the gods, from there she spreads everywhere, as the letter 'A'48 embraces every other letter. Thus will I explain to you clearly, so that you can understand it well." It then says: "This supreme, subtle Shakti is said to be nirāchāra (not functioning); she surrounds the bindu (drop of supreme light, vide com. on II. 2.) in the heart, and is like a sleeping serpent within. Sleeping there, O happy Umä, she is unconscious (lit., she does not think). Though she has within her womb the fourteen worlds, the sun, fire, the moon and the stars, yet she is as one fainted on account of poison. O faircomplexioned one, when she is churned by the bindu within, she awakes, with a great sound, and becomes conscious. O shakti-bodied, till then the churning

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is to be continued with forcible whirling. The sparks that are born first from this churning (bhēda) are excessively bright, when the subtle kalā, kuņdalinī, is risen. The lordly bindu within the Shakti is of four rays (kalās). On account of the force of the churning, there is caused a straightening (the coiled one becomes straight), O dear one. She is called the jyēsthā Shakti when she is between two bindus. Stirred by the bindu, the immortal coiled one becomes straight. She is then called rēkhinī (the straight); known as the three-footed, she goes then by the name of Raudrī. She is (also, called) Rodhinī, because she blocks (rudh) the path of moka. Thus the one Parā Shakti becomes three-fold, of the form of a fragment of the moon, ambikä, and of the form of the half moon. On account of the conjunction and disjunction of these are born the nine classes of letters. Being united with these nine she becomes nine-fold. The dēvi then enters the five mantras, sadya, etc., in regular order. Hence she is known as five-fold, O mistress of the gods. She is said to be twelve- fold, because the vowels are twelve. She is divided fifty-fold, because she enters the letters 'A' to 'Ksa.' When seated in the heart, she is said to be one-atomed; in the throat she is said to be two-atomed; so long as she is fixed in the root of the tongue, she is said to be three-atomed. The production of the letters is at the tip of the tongue, no doubt. This is the origin of sounds with which all moveable and immoveable things are pervaded."9

Thus the Mātrikā Parā Vāk Shakti, belonging to the supreme Bhairava, flows in the forms of Jyēsthā, Raudrī and Ambā, and thence all the sounds of the alphabet arise. This is the secret of the mantras which are formed by the combinations of these sounds and form the body of the great Goddess, the Vidya-bodied being. Hence in all Āgamas the making of mantras is described with the description of Mātrikāmālinī. As the Shiva-Sūtras constitute

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the essence of the secret gamas, we have said so much here to reconcile its teachings to those of the secret Āgamas. Hence we ought not to be condemned for prolixity. If in this discussion the reader discovers anything more to be known he has to go to his Guru for its elucidation. The meaning of this Sūtra is found in the Spanda (Kar. 26, 27), beginning "Having obtained the strength, mantras, &c."

This mantra-vīrya is the means of the attainment of the Mahāhrada already described; yet, in the case of those whose hearts have not, by the will of Ishvara, reached it, the mind attains ordinary acquisitions (mita-siddhi) when there is an incidental development of bindu, nāda, etc.

IV Garbhē Chittavikāso Vishiştavidyā Svapnah : In the Womb there is an Expansion of Chitta Ordinary Knowledge, Dream

'Womb' means Ignorance (akhyāti), Mahā-māyā. 'In the womb' means while under the influence of Mahā-Māyā (before the rise of Kundalinī Shakti, and the consequent expansion of consciousness). Even in this state there occurs mantra-siddhi, a limited expansion of consciousness and a consequent satisfaction of the mind. This is limited, impure consciousness, common to all men. So, too, his dream-consciousness (though expanded), but halluci- nation, based on differentiated cognition, manifoldness. It is said in Pātañjala (Yoga Sutras): "They are siddhis in vyutthāna, obstacles in Samādhi" (111, 38). This is explained in Spanda Kārikā 42: "From hence the bindu, from hence the näda," from hence form, from hence enjoyment, flow fast, causing agitation to the man in the body."

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When suppressing the above ordinary acquisitions (mita siddhi) he sticks to the supreme state, the Yogi thence obtains,

v Vidyā-Samutthānē Svābhāvikē Khēcharī Shivāvasthā : On The Natural Rise of Knowledge, Khēcharī, The Shiva-State

On the natural rise of knowledge already described, which is caused by the will of Ishvara and which suppresses the ordinary siddhis, is produced Khēcharī-mudrā. Khēchari is derived from 'Khē,' in the ākāsha (of consciousness), 'Charati; (what) moves. What kind of Khēcharī? The manifestation, the uprising of the bliss of the self, which is the avastha of Shiva, the Lord of Chit. It is not that due to association with a body described in: "The Yogī bound in padmāsana,5 must place the lord of the senses in the (lotus of the) navel; it must be led in the form of a staff up to the three äkāshas in the head; having fixed the mind there he must fill it soon with the three ākāshas; binding it there, the great Yogi moves along the ākāsha." But (the true Khēcharī) is of the nature of supreme consciousness as described in Tantrasadbhāva: "He reaches the supreme path by moving in the path of kula of all beings and meditating on all objects. This is known as Khēcharī." Thus have been taught (the true) mantra-vīrya and mudrā-vīrya; they are but the absorption into universal consciousness by ending all agitation due to the māyā of differentiated consciousness. It is said in Kulachūdāmaņi: "There is bīja (seed) mantra of all beings; there is one mudrā, the Khēcharī; when these two are developed in a man he attains to the place of supreme peace." In the Spanda (Kārikā 9), too, mudrā-virya is contained in the description of mantra-vīrya. "When the agitation of the

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mind is quelled the supreme state is reached." Though this quotation refers to other subjects, it indirectly refers to the Khēchari described in (Kula) Chūdāmaņi. In the acquisition of mudrā and mantra vīrya,

VI Gurur-Upāyah : The Guru is the Means

The guru is the one that teaches, griņāti, the ultimate truth. He is the means, because he shows how they act. It is said in Mālinīvijaya: "The guru who shows the mantra-vīrya is equal to me (Shiva)." This is not referred to in Spanda as things like this are admitted by all. It can yet be obtained from the last Kārikā (52): "I salute the words of the Guru, who is the boat with which we cross the deep ocean of doubt, full of wonderful meanings." (Another interpretation). Or, the Guru is the Shakti of Paramēshvara, the root of grace. It is said in Mālinīvijaya: "The mouth of the Guru is said to be the Shakti-chakra." In Trishirobhairava: "The Guru is the great shakti residing in the mouth of the Guru." It grants admittance to the disciple, hence it is the means. Hence from the Guru full of grace,

VII Mātrikā-Chakra-Sambodhah : The Knowledge of The Mātrikā-Chakra

The sentence has to be completed by adding the words, "is secured to the disciple." It is indicated in Paratrimshaka, etc. (The passage that follows is an exposition of the mātrikā-chakra, but the sentence so ingeniously constructed that a word describing a Shakti corresponding

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to a letter begins with the same letters: as this feat cannot be exhibited in English the substance of the passage is given in tabular form.) 1. a, is the first ray of aham-vimarsha, consciousness of Ego; anuttarā, (supreme). She is Jñāna-shakti (Kula- Svarūpā).

2. ā, Ānanda rūpā, of the nature of bliss. 3,4. i, I. She first illuminates the states of desire and lordship, ichchhā and īshāna. 5,6. u, ū. She then exhibits the rise, unmēșa, of knowledge and its obscuration, ūnatā, on account of the development of objective cognition.

7, 8. r, 1. These letters indicate the two functions of ichchhā-shakti, viz., self-illumination and illuminating the world. Hence by illuminating the world with her own light she is immortal. But as the other seed-letters called sandhyakșa (viz., ē, ai, o, au), cannot be produced by merely illuminating the world.

9, é. The three-angled seed-letter is produced by the union of anuttara, ānanda, and ichchhā.

10, o. Produced by the union of anuttara, ānanda, and unmēșa. It embraces the kriyā-shakti. 11, 12. ai, au. The six-angled seed-letter and the trident seed letter. By the union of two seed-letters already described.

Thus all these are due to the union of the three shaktis, because in them kriyā-shakti is predominant, pervaded by jñāna-shakti and ichchhā-shakti. 13. n. Bindu, indicates the knowledge of the oneness of the universe down to the physical world.

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14. h. Visarga, a double bindu, indicates the simultaneous inner and outer manifestation of the universe.

Thus the inner (subjective) states of conscicusness, the (inner) world comes out of anuttara. This inner universe is that of the vowels; the outer, that of consonants.

In the outer creation, she evolves the whole universe ending with purusa (26 tattvas) corresponding to the 25 letters from ka to ma; ka-series from the shakti of a, cha- series from that of i, and so on from u, r, l; each shakti of the vowel becomes five-fold and produces the five lower shaktis of the consonants.

The next four letters, ya, ra, la, va, are called antastha in Shikșā, because they stand on purușa, within the kañchuka, niyati, etc. These four (viz., niyati, kalā, rāga, vidyā) are called dhāraņa, in the Vēdās, because they support the universe, standing on purusa, the knower. The next four, sha, sa, sa, ha, are called ūșma because they rise (unmisita) when difference is destroyed and identity is felt. Shakti then manifests in the form of these letters, of which the last, ha, is the letter of immortality. After this she manifests the letter that is the life-seed prāņa-bīja, ksa. It is filled with the shakti of anuttara and with anāhata. Anuttara is a, hence its derivative, ka; anāhata is ha, which is sa, hence sa. Thus kșa is a, ha, i.e., aham which is the meaning and name of all this world, filled as it is in the light of the six adhvas. These six adhvas are said by Krisņadāsa to be māyā, kalā, vidyā, rāga, kāla, niyati. Thus by taking the first and last letters, a and ha, together, we get aham, the world formed by the shaktis of Shiva, called anuttara and anāhata. This is the secret of ahamvimarsha, which is also mantravīrya. As said by Paramēștḥī Shrī Utpala Dēva, the venerable: "When prakāsha, (pure consciousness) is tranquillized in the self, it is called

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ahambhāva consciousness of self; it is called tranquillity (vishränti), because then all desires are known. Its characteristics are independence, activity, and lordship." The secret of the mātrikā so far explained has been shown to be the kūtabīji, kșa, formed by the union of ka and șa, which proceed from the shaktis derived from anuttara. Thus has been expounded a very secret teaching.52 (Now the translation is resumed). The knowledge of the Mātrikā-chakra causes one to enter his own nature which is a mass of the bliss of consciousness. Chakra is the totality of the Shak is above described, anuttara, ānanda, icchā, etc. Matrikā is that which is referred to in-"There is no knowledge superior to that of the mātrika" (probably quoted from some late Upanişad). This knowledge has been but hinted at here. It is extensively described in Parātrimshika-vivaraņa Tantrāloka, etc., by my Guru (Abhinavagupta). It is said in Siddhāmrita: "The Kundalinī who is of the nature of consciousness is the life of all the seed-letters. From her is born the three, called Dhruva (same as anuttara), Ichchhã, Unmēșa; then the letters from a, i, u, r, 1, up to visarga. From visarga, ka to ma fivefold, outer and inner, in the heart, is sound, in the cosmos. The bindu works from the heart to the head. Mantras without the letters a to ma are useless as the autumn cloud. The characteristics of a to ma should be learnt from the Guru who is learned, who is bhairava, who is godlike, and is to be reverenced like myself (Shiva). Then knowing it, one sees everything as mantra." In the Spanda this is indirectly shown in the passage beginning with "This Shakti of Shiva is tinged by Kriyā. It influences pashus. Left free it creates the bondage of Samsära. Rightly understood it helps one to attain Siddhi." To the man who has acquired a knowledge of mātṛkachakra,

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VIII Shariram Havih : The Body is the Sacrificial Food

The body, gross, subtle, etc., which is wrongly regarded by all as the cognizer, is the sacrificial food which the great Yogis throw in the fire of consciousness; for when this wrong notion of the body is gone, they are always absorbed in pure consciousness. It is said in Vijñānabhairava: "When in the fire in the temple of the great Void, elements, organs and objects with the manas are sacrificed, that is homa (sacrifice); chētana (consciousness) is the sacrificial ladle (sruk)." In Timirodghāta: "O Dēvī, one flies in the hall of the sky by eating the limbs of one who is dear, who is a friend, a relative, a giver, who is most dear." This means that the function of the body in subserving cognition should be put an end to. In Gītā, too: "Others burn the functions of all sense-organs and the activities of prāņa in the fire of the yoga of self-control, illuminated by the light of knowledge" (iv. 27). In Spanda, it is referred to in (Kārikā 9), "When the agitation is quelled, that is the final stage." Here 'agitation' is the identification of 'I' with the body, etc., as explained by Bhatta Kallata in the Vritti. To him,

IX Jnānam Annam : Knowledge is Food The knowledge that is described as bondage (1.2) is the food of Yogīs, because it is eaten, swallowed, as discussed already (Comm. on i. 6)? "He then swallows all these, death, time, the totality of kalās, all phenomena, all cognitions, all differences of one ātmā and many ātmās." (Another interpretation). Or, the knowledge which consists in the meditation on one's own nature is his food, it being the cause of the peace of the self because it

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produces full satisfaction. In Vijñāna-bhairava, it is said: "What rises day after day, when fixed in one stage (yukti), is the consciousness of fulness, the bliss due to that fulness." 'Yukti' is here the knowledge of 112 stages. It is explained in Kārikā (44): "He will stand everywhere enlightened."59

In the case of the man who is not always in equilibrium, and though wise, is proud of having reached the stage of equilibrium.

X Vidyāsamhārē Tadutthasvapnadarshanam: When Knowledge is Destroyed, the Vision of Dream Born Therefrom

On the destruction, i.e., sinking of shuddhavidyā, which is the extensive wisdom already described, all traces of that wisdom are gradually destroyed and there rise therefrom visions (svapna), i.e., manifestations of illusory worlds filled with consciousness of differentiation. In Mālinīvijaya, in the passage beginning with: "When Shankara is not graceful the Guru does not teach this; even if he should teach it, the teaching becomes fruitless," it is said that even if the fruit of the teaching is acquired the Vināyakas make one who is careless become addicted to evanescent pleasures. In Spanda (Kārikā, 35), the same is taught in: "Otherwise, from its own nature, creation starts of itself, as in the case of the worldly man do the states of jägrat and svapna." It is thus taught that the Yogi should be always bent on Shuddhavidyā. As said in Shrī Pūrva: "One should fix his desire on the Supreme and not be attached to these." Also, in Spanda (Karika, 21), "Hence, always endeavouring to discriminate the Spandatattva, being always careful, one soon reaches the truth."

35 Thus from beginning with 'Chittam mantrah,' he has discussed the Shäktopāya, whose chief characteristic is the acquisition of Mantra-vīrya and Mudrā-vīrya, and which is described in the Agamas thus: "Thinking of the thing that cannot be named one reaches the stage that is called Shākta," and has ended it with 'Vidyāsamhārē taduttha- svapna-darshanam,' with regard to one who is proud of having reached equilibrium, thus opening the way for the Āņavopāya, which is related to it. May it be blessed. This is the description of Shāktopāya, the second chapter of the Vritti, called Shiva-Sūtra-Vimarshinī.

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Unmēșa III - ĀNĀVOPĀYA

Now with a view to explain Āņavopāya, he describes the nature of aņu.

I Ātmā Chittam : Ātmā is Chitta

Chitta includes buddhi, ahankāra, and manas, whose constant functions are adhyavasāya, etc., as it is filled with the deposits of the experience (vāsanā) of objects. It atati i.e., wanders in wombs, by taking up the activities of sattva, etc., and by ignorance of its own nature as being pure consciousness; hence it is ātmā, the aņu. But atana, wandering, does not really belong to him, for he is of the sole nature of consciousness. Hence Ātmā has already been described by 'Chaitanyam ātmā (i.e.), intended to describe his real nature. Now however it is defined so as to indicate its state as anu, characterized by decreased knowledge. Thus there is no contradiction between the earlier and later definitions.

Of this ātmā who is chītta by nature and yet aņu,

II Jnänam Bandhaḥ : Knowledge is Bondage That knowledge which is of the form of the experiences of pleasure, pain, indifference, illusion, certainty, etc., and

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of the nature of relative consciousness appropriate to them, is bondage. Bound by it he enters samsāra. It is said in Mantrasadbhäva: "Those who are under the influence of sattva, rajas, and tamas are knowers of guņas. The embodied man wanders thus and goes from place to place." It is also said: "Imprisoned in puryastaka, which rises from the tanmātras and stays in buddhi, ahańkāra and manas, the dependent one undergoes the experiences born from it and from, objects. Thence he wanders in samsāra." Thus in Spanda (Karika, 49, 50), in reference to a previous passage: "Now we explain the cause of samsāra and pralaya".M4 Now it is said in Vijñāna-bhairava: "All knowledge illuminates; the ātmā, too, is the illuminator; on account of the identity of these two, the knower shines with knowledge. "Since knowledge is illumination, how then can it be bondage? This is true, if by the grace of Paramashiva, we obtain Pratyabhijña5 (recognition of this fact); but when by His Māyāshakti, this knowledge is not born,

III Kalādīnām Tattvānām Avivēko Māyā: The Ignorance with Regard to the Tattvas Beginning from Kalā, is Māyā

'The tattvas beginning from kalā are those from kalā to kșiti, characterized by limited power and divided into kañchuka," puryastaka, and sthūladēha. 'Ignorance with regard to' them is the notion that they are identical with the man though they are really distinct from him. This is Māyā, full of the ignorance of the tattvas, the (differentiated) universe. It is said in Mantrasadbhāva: "He whose consciousness is shaken by kalā, sees objects by vidyā, is coloured by räga is associated with the buddhi and other organs, is subjected to the bondage of māyā, dharma and adharma are attached to it. Fixed in these, the man that

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deserves bondage is bound." In the Spanda, too, this is indirectly referred to in (20): "These of unenlightened buddhi endeavour to conceal their nature."

Hence for its ending,

IV Sharīrē Samhāraḥ Kalānām : In the Body, the Destruction of the Kalās

'The body'57 is (1) the gross body made of the gross elements, (2) the subtle body of Puryastaka, (3) the supreme body that ends with moksa. Therein reside the kālas, parts, i.e., tatțvas from the earth to Shiva. One should destroy them by meditating on each as being dissolved in its cause, or by thinking of them as forming the body (and as being objecting to the man). In Vijñāna-bhairava: "Let him think of all, in order, in the forms of the world, objects, etc., in the states of gross, subtle, and supreme till in the end they are dissolved in the manas.' Again: "Let him think of his city as burnt up in the kālāgni, born of kāla. In the end the illumination called shānta is born." Such and similar teaching is found in all Āgamas. Hence dhyāna, etc., have been called āņava in the early shāstras, as in: "That state is well called änava, which is produced by the different kinds of uchchära (breathing), karaņa (mudras), dhyāna (as defined in the Yoga-Sūtras, the sixth of the eight angas of yoga), varņa (mantras), and sthāna (chakras)." As this deals with the gross (ānavopāya), it is not explained in the Spanda, which deals with the shāktopāya alone. What in this work leads ultimately to the Shāktopāya, we have tried and shall try to show its agreement with the Spanda.58 Having thus described the āņavopāya called dhyāna, he now describes prāņāyāma, dhāraņā, pratyāhāra, and samādhi, which are allied to it.

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V Nādīsamhāra-Bhūtajaya-Bhūtakaivalya-Bhūtaprithaktvāni: The Stoppage of the Nädis, the Conquest of the Elements, the Separation from the Elements, and the Independence of the Elements

These have to be meditated on by the Yogīs. The nādīs are tubes which carry prāņa, apāna, etc. Their stoppage (prāņāyāma) causes their dissolution in one place, i.e., the central tube of the fire of udāna, by joining prāņa and apāna to it. It is said in Svachchhanda: "Fill by means of the right; empty by means of left. This is the purification of the nādīs and the path that leads to moksa. Prāņāyāma is said to be threefold, emptying, filling, and control. The outer prāņāyāma (control of the breath) is common to ali beings. The inner39 again is threefold; fill by means of the inner; making kumbhaka by them (controlling the inner breath), without motion, the inner are done." The conquest of the elements is the subjection of the elements, earth, etc., by dhāranā.® It is said in Svachchhanda: "The dhāraņā (steadying) of air (vāyu) in the thumb and the toe, of fire in the middle of the navel, of the earth in the throat, of water in the ghatikā, of the äkāsha in the head is known to be the cause of all the siddhis." The separation from the elements is pratyāharaņa, the drawing away of the chitta from them. It is said: "When the prāņa which moves in the heart and the manas which runs after sense-objects are confined in the navel, it is prāņā- yāma, the fourth, called suprashānta." By the independence of the elements is meant pure, independent consciousness, apart from them. It is said: "Having regularly broken up all that ends with unmana and given them up by the means already described, O dēvi, he attains independence." What has been previously described as

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"union with bhūtas, dissociation from bhūtas, conjunction with the universe" (i. 20), is acquired without effort by one who is engaged in Shāmbhavopāya, but this is acquired with effort by means of Anavopāya. This is the difference between them. This siddhi, which is called tattvarūpa, coming from purification of the body, purification of the elements, prāņāyāma, pratyāhāra, dhāraņā, dhyāna, and samādhi, is due to being enveloped by illusion and not knowledge of truth. This is taught in the next Sūtra.

VI Mohāvaraņāt Siddhiḥ : Siddhi is from Being Surrounded by Illusion (Moha) Moha is māyā, what causes loss of knowledge. From being surrounded by it and from a gradual development of dhāraņā, etc., already described, is produced the siddhi which consists in the enjoyment of that māya-tattva, but not the knowledge of the supreme tattva. It is said in Lakşmī- kaulārņava: "The self-born lord is devoid of birth and samsāra; the deluded one does not see the changeless supreme abodes without beginning and end, peaceful, revealed in all beings." In the case of one whose moha is destroyed, "following the middle prāņa, then the interior prāņa and apāna, taking hold of jñäna-shakti, one should reach steadiness (āsana) in it." Udāna is jñāna-shakti, because all characteristics of life are drowned in it. "Giving up the characteristics of the gross (body), i.e., prāņa, etc., then the interior subtle (one), is reached the spanda, the supreme, that is beyond the subtle. Hence this is called prāņāyama; thence one does not slip. Giving up the functions of guņas, sound, etc., which are experienced by the mind, one

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should enter the supreme abode by his mind. This is called pratyāhāra, which cuts off the noose of Samsāra. Transcending the qualities of buddhi, meditating on that which is beyond meditation, the supreme, the pervading, one should meditate on the self-luminous; this the wise know to be dhyāna. That by which one is always steadied in the supreme ātmā is called dharaņā, that puts an end to the noose of Samsära. Regarding equally the elements in oneself, and in others, and in the world, the samādhi (fixity-in) the (thought): "I am Shiva, I am secondless,' is the supreme state. Thus as described in Mrityujidbhattāraka, even by dhāraņā, etc., is produced entry into the supreme tattva; but not partial siddhi (mitasiddhi). This is said in the next Sütra.

VII Mohajayādanantābhogātsahajavidya Jaya : By Endless Extension of the Conquest of Moha, is Produced the Acquisition of Sahajavidyā

Moha is māyā, the bondage which is ignorance and ends with the ending of samsära. By its being thoroughly conquered, i.e., till all the samskāras (deposits of karma) are entirely destroyed, is born the acquisition of sahajavidyā, described as "the knowledge of beginningless dharma etc., (vide comm. on i, 21). As already said even āņavopāya leads to shāktopāya. Thus in Svachchhanda, in the passage which begins with: "O fair one, the web of bondage, endless, ending with shamana," and which closes with-"After transcending cognition caused by bondage, one cognizes the essence; this is ātmavyāpti; shivavyāpti is other than this; when one thinks of the objects possessing the qualities of omnipotence, etc., as operative, that is shiva-vyāpti, the cause of chaitanya," it is said that by the conquest of the moha that leads to ātmavyăpti is attained

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the unmana, which is shivavyāpti the sahajavidyā. It is said there-"Giving up thence the ätmatattva, one should join the vidyatattva. This is known as unmana, determined by the manas. From determination, the knowledge called unmana gradually rises and becomes established once for all. It is the supreme vidyā because there is none better. When one gets it, he at once gets the supreme characteristics of omniscience, etc. It explains the beginningless dharma, teaches of the paramātmā, and leads to the state of paramātmā, hence it is vidyā, and established in it, he manifests the light supreme the supreme cause." Thus having attained the sahajavidyā, he becomes,

VIII Jägrat Dvitīyakarah : Wakeful, Having the Second as His Rays If one who has attained the shuddhavidyā takes care to keep steady in it, he becomes one who has as his rays the world, which is 'the second' to ahantā (I-ness), pūrņavimarsha (unlimited consciousness), which is called idantā (this-ness), and which manifests itself as the known. It means the universe appears to him as his rays. As said in Vijñānabhairava: "Wherever through the senses the consciousness of the Lord manifests itself, that has the nature of tanmātra, hence it becomes dissolved in consciousness, hence it becomes filled." Also in Sarvamangala: "Two things are mentioned, shakti and the possessor of shakti; shaktis are to Him all the world, and Mahēshvara is the possessor of shakti."61 Of him who is thus bent upon investigating his own nature,

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IX Nartaka Ātmā : The Ātma is an Actor

The ātmā is an actor, i.e., manifests on himself as substratum, various disguises, e.g., jāgrat, etc., his activity being a sport, rooted on his own real nature concealed within himself. It is said in Naishvāsadēvīmahēsh- varanartaka, vii, in the stotra by Dēvī, "Thou art in one aspect the ätmā within, (in another) the actor, protector of kosha."62 By Bhatta Nārāyaņa, too, "Hara, what other poet is capable of beginning and ending the drama of the three lokas, sown with so many central ideas and so many catastrophes". In Pratyabhijñā-Sūtra, which is the Upanișad of the Agamas, it is said-"He who carries on the drama of the Universe (samsära), who is awake when the world sleeps (pralaya) is the one, Paramēshvara."

Of this actor in the world-drama, the stage where he puts on the disguise, i.e., the seat of bondage, is next described.

x Rango-Antarātmā : The Stage is the Ātmā Within

'Ranga' is the stage where he rajyātē, i.e., paints or enjoys, playing the drama of the world.69 The place where he puts on the disguise is the antarātmā, the ātmā within, which is characterized by contraction and manifestation, which depends on shūnya or prāņa (in svapna or in jāgrat respectively), and is anterior to the body of puryastaka, and which is jīva. Remaining there, he shows the world-drama in accordance with the functions of his manas (his karaņa, instrument). It is said in Svachchhanda: "Wandering in all wombs, on account of union with puryastaka, he is called antarātmā, this is the true doctrine."

Of him who plays on the stage of the antaratmā,

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XI Prēkşākāņīndriyāņi : The Organs of Sense are the Audience The eyes and other sense-organs of the Yogi introspectively see his real nature, filled with the pleasure of manifesting the drama of the world. They attain, by the excellence of the play, the state where distinctions are abolished and they are filled with the appreciation of the wonderful play. It is said in the Shruti (Katha Up. iv. I) "The self-existent Lord pierced holes outwards; hence one sees outward, not at the ātmā within; some wise one sees the ātmā within with inturned eyes enjoying immortality."54 To him,

XII Dhivashät Sattvasiddhih : By Control of Dhi, Sattvasiddhi is Produced Dhi is intellect fit for investigating the nature of the tattvas. By its control is manifested the sattva, whose nature is light, which is subtle internal activity. Even in a dramatic performance the appreciation of subtle gesture is attained by clearness of intellect. By attaining this sattva of illumination,

XIII Siddhah Svatantrabhāvah : Independence is Attained Independence is the conquest of all the universe and is characterized by spontaneous knowledge and power of action. It is said by Shrīnātha: "One should obtain the power of independence for oneself; she is Shrī, Kālī, Parāyalā." In the Svachchhanda: "All things known as

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tattvas, bhūtas, and mantravarņas, are always under his control, by always contemplating on Shiva." To him the power of independence is,

XIV Yathā Tatra Tathānyatra : As There, So Otherwhere As in the body where the Yogi's self is manifested, so in all other places where he concentrates himself, that power is produced. It is said in Svachchhanda: "He lives always independent and independent and independent." In the Spanda, too, (Kārikā 7): "That tattva has to be examined with effort and earnestness, whence his independence, unopposed and omnipotent." However, he should not be careless, but,

XV Bījāvadhānam : Concentration on the Seed Add, 'should be made.' Bīja, the seed, is the cause of the universe, of the nature of illumination, Paräshakti. It is said in Mrityujidbhattāraka: "She is the womb of the gods and of the manifold shaktis, the womb of the nature of Agni and Soma; hence all things start." On the seed, that is the Parāshakti, avadhāna, i.e., frequent concentration of the chitta, should be made. While he is thus,

XVI Asanasthah Sukham Hradē Nimajjati : Being Steadied, He Easily Bathes in the Tank Established in āsana, i.e., concentrated on ātinā alone by the power of Shakti, after having given up the diff:cult

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practices of dhyāna and dhāraņā, supreme and non- supreme, if one always meditates by means of introspection on. It, he, easily, without difficulty (bathes in the tank of bliss). This tank is the supreme ocean of immortality, which is the source whence this universe flows like a flood, and which consists of svachchha and uchchhalata. In it he bathes, sinks the limitation of knowledge due to his body, etc., and becomes one with it. It is said in Mrityujidbhattāraka: "Do not direct contemplation above, nor below, nor again in the middle, nor at all, before or behind, nor in the two sides, nor again in what is inside the body, nor contemplate on any things outside. Do not direct your mind on the akäsha, nor look below. Let there be no closing of the eyelids, nor any binding of the eyes; do not concentrate on a support, or the unsupported or the supported; nor on the indriyās, nor on the bhūtas, sound, touch, taste, etc. Having given up these, fixed in samādhi, he should be full of it. This is called the supreme state of Shiva, the paramātmā. That is the stage without ābhāsa (reflection, reflected consciousness); having reached this stage, one never returns."65 Thus by beginning the änavopāya, i.e., nādīsamhāra, etc., conquest of illusion is attained; thence is produced Shāktabala, whose nature is Shuddhavidyā. On attaining it the Yogi reaches Shämbhavi stage, whose nature is hrada, the supreme amrita, made by himself. Then he,

XVII Svamātrānirmāņām Āpādayati : He Creates the Manifestation of a Part of Himself

Svamātrā is the part of his ātmā, engaged in meditation of the nature of chaitanya, chidrasa; he manifests the illumination of knowledge and the known with the light of himself. It is said in Svachchhanda: "That is gross, O dear

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one, because it is under the gross upādhi; the one is divided into gross and subtle." Also in the Pratyabhijñā: "Hence he makes himself the known, but not what is already the known." In the Agama, too, the same is said: "Dear one, he who knows water and ice, by means of the Agamas, from the mouth of the Guru, has nothing further to do; to him there is no further rebirth." The same is explained in the Spanda "He whose consciousness sees thus all the world as a play and is always fixed in samādhi is certainly a jīvanmukta." Now it is said that to him who possesses objects, qualities, and bodies created by his own power, there is no bondage of birth, etc., whatsoever.

XVIII Vidyāvināshē Janmavināshaḥ : When Vidyā is Permanent Birth Ceases

When the sahajavidya already described is manifested always, there results the destruction of birth, i.e., union with bodies and organs, under the compulsion of karma and producing ignorance and full of pain. It is said in Shrīkantha: "Having given up the world, which is characterized by acquisition and abandonment, which is mobile, from Shiva to the earth, filled with formed and formless, e.g., grass, leaf, stone, etc., and meditating on all as filled by Shiva, he never again attains birth." Also in Svachchhanda:

"Having known the supreme pure nirvāņa that is got from the teaching of the Guru, one is released; then he is not reborn after death." In Mrityujit, too: "Having seen by the divine path of yoga the state beyond the three tattvas (ātmātattva, vidyatattva, and shivatattva), eternal, changeless, permanent, one is not again reborn."

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When the characteristics of Shuddhavidya are drowned, of him,

XIX Kavargādişu Mahēshvaryādyah Pashumātaraḥ : In the Ka-class etc., Mahēshvarī and other Mothers of the Pashus66 Become the Ruling Deities, has to be Added to Complete the Sentence

It is said in Mālinivijaya: "O dēvī, she who is called Shakti and who inheres in the lord of the world, takes on the desire-nature of him who desires to create. Hear how she attains multiplicity, though one. That by which, in this universe, one knows for certain a thing to be this and not otherwise, is called jñänashakti. When the idea is born, 'Let this thing be thus,' the power which makes it so at that moment is called kriyā-shākti. Though she is thus of two forms, Ishvarī, when conjoined to objects, becomes, like Chintāmaņi, of endless forms. Therein she attains motherhood (mātribhāva), becomes divided two-fold, nine- fold, and fifty-fold; she thus becomes mālinī (a series). Two-fold, as bīja and yoni; bīja are the vowels; yoni from ka, etc., divided into nine classes (varga). The bīja mantra is Shiva, and Yoni is known to be Shakti. By division into eight classes (vargas), the eight shaktis (varga), Mahēshvari, etc., come. By division into 50 letters she is fifty-fold. She attains that number, being called by the names of Rudras." Thus she, Pāramēshvarī, Parā Vāk, the flowing Ichchhā- shakti, takes on the forms of jñāna-shakti, kriyā-shakti, of bīja, yonivarga, and vargya, etc., becomes the mātrikā, of the forms of the letters from 'a' to 'ksa' and of the names, Shiva, Shakti, Mahēshvarī, etc. In certain and uncertain cognition (avikalpaka-savikalpaka-samvēdanam) of all knowers, she is in the form of the cognition within and in the forms of subtle and audible sounds makes that cognition known. By being the ruling goddesses of varga,

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vargya, etc., she manifests the feelings of wonder, joy, fear, desire, aversion, etc. She then conceals her real nature of chidghana (unlimited consciousness, massive sentiency), unlimited, independent, and attains a limited, dependent, embodied state. It is said in Timirodghāta: "Seated between brahmarandhra and chiti, embracing the rope of Brahma, the mistresses of the pīthas, most terrible, again and again, deceive (men)." This has already been quoted. It has already been said that 'mātrikā is based on knowledge' (i. 4). The special point brought out here is that though one has attained the tattvas, yet by ignorance he is deceived by Mahēshvarī and other mistresses of pashus by means of the knowledge of mere sounds. Hence the Yogi should in all circumstances be careful to see that the Shuddhavidyā attained by the means already described, should not be lost. This is said in the next Sütra.

XX Trişu Chaturtham Tailavad Āsēchyam : In the Three the Fourth should be Dropped Like Oil In the three states of jägrat, etc., the fourth state, that wherein Shuddhavidyā manifests and the bliss of turīya is experienced, should be dropped, drop by drop, like oil. Just as oil gradually spreads over a surface, so should the turīya experience which is first had at the extreme points (the beginning and end of every state of consciousness) in jägrat, etc., be extended to the middle, so that the state of consciousness might be immersed in it.

In the Sūtra, "The experience of turīya in jāgrat, svapna, and sușupti" (i. 7), has been described the nature of turīya as causing the flow of its own essence in jägrat and other stages, when one is steady in udyama and union with shakti-chakra. In "Vīrēcha the enjoyer of the three" (i. 11),

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has been shown the ending of jägrat, etc., by means of hathapāka following the shāmbhāvopāya. In this Sūtra, it is taught that the essence of turīya should be dropped on jägrat and other states so as to spread like a leaf. This is how this Sūtra differs from the rest.

Now the means of securing this is explained.

XXI Magnah Svachittēna Pravishēt : Being Drowned, Let Him Enter by Means of His Own Chitta In accordance with the passage in Mrityujidbhattāraka, which begins with "Whence, having given up the gross prāņa, then the subtle, interior prāņa, one attains the supreme that is above the subtle," and ends with, "He should enter with his mind," one should give up the gross methods of prāņāyāma, dhyāna, dhāraņā, etc., and enter (the supreme) by means of the certain knowledge born of introspective meditation with his mind. Then he should destroy his perception of his body, prāņa, etc., by drowning himself in the bliss that flows from his consciousness. It is said in Svachchhanda: "Giving up the mental activities, direct yourself to pure consciousness. Then the pashu is released from the ocean of samsāra and becomes Shiva." Also in Vijñānabhairava: "When the four, viz., mental function, chētanā, shakti, ātmā, O dear one, are weakened, the body becomes bhairava." This same (very obscure verse) is explained in the stotra, called jñānagarbha: "O mother, having ended all mental functions from all sides, given up the dependence due to the functioning of the (sense and action) organs by your favour, one experiences that supreme state, which is devoid of stupor and spreads nectar-like and never-changing bliss." This is by my Mahāguru.

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When a man who has entered paramapada again deviates into worldly things, he will have,

XXII Prāņasamachāre Samadarshanam : The Cognition of Sameness on the Slow Motion of Praņa

When the prāna purified by shakti of pure consciousness, is in slow motion on account of the steadiness inside of the developed shakti, he experiences, in all states, the one bliss of pure consciousness. It is said in Ānandabhairava: "Giving up the worldly life, one should follow the advaita, the giver of mukti, common to all the gods, in all castes and äshramas. He who sees all objects alike is released from all bonds." Hence it is said in Pratyabhijñā: "The real nature of the universe is attained by those who have risen above contracted knowledge of outside objects, even though buddhi and prāņa act in them."

He who having attained steadiness in the introspective turīya state, does go on to the state beyond the turīya (turīyātīta), but remains satisfied with the wonderful experiences of the beginning and end of the turīya state,

XXIII Madhye' Varaprasava : In the Middle is Born a Non-excellent State

In the case of one who gives himself up to the enjoyment of the delight of the beginning and end of the turīya state, is born in the middle a non-excellent, ignoble vyutthāna. In accordance with the Sūtra, "Vidysamhārē tadutthasvapnadarshanam," (ii. 10), he is always deceived.

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It is said in Mālinī-vijaya "Although one has the vāsanā of the turīya state yet if he is careless, Vināyakas make him have temporary enjoyments. Therefore he who wishes to rise high should not mingle with wordly things." Even if such a state is born, if he again drops the middle state by fixity in turīya,-

XXIV Mātrāsvapratyayasandhānē Naștasya Punarutthānam : On the Non-union of Cognition to Objects, the Loss is Recovered

Union of cognition to things is described in Mālinīvi- jaya: "What is seen by the eyes, what is manifested by speech, what the manas thinks on, what buddhi knows, what are felt to be the actions of the Ego, what is the known, what is not, this has to be sought with effort." In the non-excellent state of mind already described, one meditates always on the 'pure consciousness' "I am all this universe." The lost steadiness in turīya is recovered, and the Yogī gets unity with it. This is said in Svachchhanda, in the passage beginning with "The manas of Yogīs is forcibly shaken," and ending with "If one is fixed in the consciousness of being the knower and is full all round, his manas is unshaken in all states wherever the manas goes, all that is to be taken as the knower; if all is filled with Shiva where will the manas go when it is shaken?" and "In all things and objects of sense, whatever we perceive, there is nothing which is not Shiva."

The Yogī who has reached this supreme state,

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XXV Shivatulyo Jāyatē: Becomes Equal to Shiva

By force of meditation on turīya, he reaches the state beyond turīya, filled with pure, independent, bliss of consciousness, equal to Shiva. He is equal to Shiva because he has not yet lost his body. When he loses it he becomes Shiva himself. This is said in Kālikākrama: "Hence, having learnt from the Guru's lips the yoga, eternal and without doubt, one should by steady meditation imagine himself to be filled with Him. When he attains equality with Him, he becomes Lord Bhairava."

Yet, as it is said, "From whence this, that verily from experience," the body which exists for transcending the experience already come (i.e., prārabdha) cannot be discarded. This is said in

XXVI Shariravrittir Vratam: The Bodily Functions are Worship

Whatever bodily functions are exercised by the Yogī who has been said to be equal to Shiva, and who is meditating on the thought, 'I am Shiva,' are acts of worship, consisting of a constant investigation of his own nature. This has to be done by him always. Thus in Svachchhanda: "As the flame of a burning fire7 is seen (to end in empty) space, so the ātmā has to be dissolved in the prāņa of the body. It is said here that union with Shiva is possible only to him who is in a body and prāņa. To him no other worship than being in a body is useful. It is said in Trikasāra: "That wise man who keeps always in the mudrās that arise from the body, is called the bearer of mudräs; others are bearers of bones." Also, in Kulapañchāshikā: "The rays (shaktis) speak to him

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who has an unmanifested linga; they do not approach one who has a (manifested) linga, for they are hidden."

Of such a man,

XXVII Kathā Japah : His Talk is Japa

As he is filled with consciousness of Ego always, as explained in Svachchhanda: "I am verily the supreme Hamsa, Shiva, the supreme cause," if one should be filled with the great mantra of the consciousness of Ego, described in Kālikākrama: "The consciousness of him, the god of gods, of the form of supreme knowledge, is Shakti, omniscient, full of wisdom," his talk is japa, of the nature of the constant repetition of the consciousness of ātmā. It is said in Vijñānabhairava: "What is again and again conceived in the supreme thought, that is japa, having its own sound; this is what is fit to be recited as mantra." Again "By saying Sa he goes out (of his body in his breath); By saying Ha he re-enters; hence the jīva constantly repeats the mantra, 'hamsa' 'hamsa,' always; six hundred times during the day and twenty-one thousand times during the night; this easy japa has been ordained by the Dēvi, difficult to fools."

Now is described the conduct of one who possesses this japa and vrata.

XXVIII

Dānam Ātmajnānam : Knowledge of Ātmā is Gift

His realization of the ātmā which has been said to be chaitanya, is his dāna (charitable gift ordained on all as a

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daily duty). (Now the commentator gives a few fanciful derivations and explanations of dānam). Dīyatē, means 'khaņdyatē,' 'there is cut off all cognition of difference;' 'dāyate,' shodhyate, 'the nature of māya is made clear;' 'dīyatē' is raksyatē, and rakșyatē means lakșyatē, i.e. the characteristics of Shivātmā obtained by him are well described. Or, again, 'dīyate,' 'what is given' is dānam; knowledge of self is given by him to his disciples. It is said: "The Yogīndras, who follow steadily the kulāchāra, save one from the wide ocean of samsāra by their mere sight or touch." When one becomes equal to Shiva, as said (in iii. 25) and masters the true Shaktichakra by steady vrata (iii. 26), japa (iii. 27), and charyā (iii. 28), he alone becomes a fit teacher of disciples. This is explained in the next Sūtra.

XXIX Yo'vipastho Jnāhētushcha : And Who is Avipa is the Cause of Knowledge

Avipa is what protects (pāti), pashus (avīn, pashūn), the Shaktichakram, Mahēshvarī, etc., as described in the Stra, 'Kavargādișu māhēshvaryādyaḥ pashumātaraḥ" (iii. 19). He who is in the state of avipa, who manifests his independence on account of the knowledge of his own greatness, is the cause of knowledge. 'The cause of knowledge' means one that is able to teach others by means of jñānashakti. How can others, who are not masters of themselves being subject to shaktichakra, teach disciples? The word 'who' (yah) in the Sūtra requires the introduction of 'he' (sah) in it. 'Cha' in the Sutra means 'hi' verily. As the person in avipa is the cause of the rise of knowledge in others, it has been well said, "Dānamātmajñānam" (iii. 28).

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Others following the Nirukta rule (that by which each letter of a sūtra is supposed to stand for the word of which it is the initial or final letter), interpret this Sūtra as follows: 'Yo' is yogīndra; 'vi' is vijñāna; 'pa' is pada; 'stha' is the last syllable of padastha; jñā is jñātā; 'he' is hēyaḥ; 'tu' is tuchchhatā; visarga is the visargashakti; 'cha' represents what is not said, i.e., the actor (kartā); and explain this Sūtra to mean that the Yogindra who has reached the stage of realization of the ātmā by means of vimarshashakti (discriminating inquiry) is to be known as the knower and actor. To him all evil appears insipid, unfit to be pursued. This interpretation does not appeal to us, as the making up of the meaning is not elegant, as if each Sūtra were to be interpreted thus, thousand-fold interpretations could be made out. To him,

XXX Svashaktiprashayo'sya Vishvam : The World is Filled with His Own Shakti Because he is said equal to Shiva, "His shaktis (are) all the world," as described in the Vedas; the universe is filled with his own shakti. The world is the manifestation of the kriyāshakti, which flows from his own pure consciousness. It is said in Mrityujit: "O, Dēvī, since the manifold knowable world is filled with knowledge and since this knowledge is the salvation (trānam) of the limited beings (niyantrita), it is called nētra." Also is Kālikākrama: "Knowledge manifests itself, inside and outside, in various forms; objects have no existential value (sattā) unless they are cognized; hence the world is of the nature of

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knowledge (has an ideal existence). No concept (bhāva, mental image) can be apprehended without cognition; hence it has been proved that the world is of the nature of consciousne.s. By the distinction of what is and what is not, joined to command and countermand (in the sphere of duty), by the power of conceiving images, the known has the same nature as knowledge. As cognition is simultaneous, the knower and the known are one."68 Not only is it at the time of creation the world is the manifestation of his own shakti, but also after (creation).

XXXI Sthitiloyau : Maintenance and Destruction are Filled with His Own Shakti

"Maintenance" (sthiti) is the manifestation as object for a short time (the moment of cognition) of the world as that result of kriyäshakti, for the benefit of cognizers. "Destruction" (laya) is the cessation of cognition by the cognizer who is consciousness. Both are filled with his shakti. This cognized world is identical with consciousness both during cognition during its cessation. Otherwise cognition would be impossible. Hence in Kālikākrama: "By the discrimination of what is and is not, etc.," (quoted in the commentary on the last Sütra), sthiti and laya are described. So it is said: "He who sees all as pure, knowledge without (a separate) substratum, (but) identical with consciousness of self, is a mukta (liberated soul), though yet living in a body, no doubt." Now it might be thought that in the different states of creation, maintenance, and destruction, the ätmã becomes differentiated. In reply it is said,

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XXXII Tatpravrittāvapyanirāsaḥ Samvtiribhāvāt: Even When They Prevail, He Will Not Slip from the State of Knower

Even when the states of creation, etc., rise, this Yogi does not slip from being always engaged in the consciousness of the turīya. For when there is a change from that state there is no light of consciousness. It is said there: "When the experience of knowledge is destroyed, the real nature of the Yogi is not lost, for it is without origin or destruction; therefore the ending of knowledge is not real. Origin and destruction are falsely attributed to knowledge; How can one say that is lost which by nature is indestructible?" This same is described in Spanda-Kārikā: "There are two states described, action and agent; action is finite, but agentship is deathless." Again, "Effort to do an action ceases, (but not the result of it); when the effort ends, the man thinks I am lost. That which is gained by introspective meditation is the basis of omniscience; that can never be lost, for if so all other things would be lost."

To this Yogī,

XXXIII Sukhaduhkhayorbahirmānanam : The Contemplation of Pleasure and Pain as Outside

He recognizes pleasure and pain born from contact with the world (lit., the known), as outside him, as objective to him, as blue, etc., and does not regard them as subjective experiences as the ordinary man of the world does. The latter cognizes everything as subjective experience (with the light of egoism), as said in "Sashaktiprachayo'sya vishvam" iii. 30), not as predestined pleasure and pain, etc. How could the Yogi who has transcended the consciousness of puryastaka be affected by pleasure and

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pain? So it is said in Pratyabhijñāsūtra-vimarshinī: "Pleasure and pain (though due to true causes) do not exist for those who have transcended the stage of cognizers of relative consciousness and reached the stage when they know the absolute truth; or (it may be) pleasure and pain do not rise in them, for the causes of pleasure, etc., do not exist for them. Then the birth of true knowledge takes place." Hence it is said in Spanda : "Where there is no pain, no pleasure, no cognized, no cognizer, no ignorance, That truly exists." Because to the Yogi who has transcended the consciousness limited by puryastaka there is no connection with pleasure and pain.

XXXIV Tadvimuktastu Kēvalī: Who has Given It Up is 'Alone'

He who has absolutely transcended pleasure and pain, whose mind is not affected even by the relics (samskāra) of them is kēvalī, knower of pure consciousness. It is said in Kalikākrama: "The Yogī who has destroyed the great delusion of duality which is largely determined by the experience of pleasure and pain, gets the fruits of yoga." The word 'tu' shows his distinction from him who is going to be described in the next Sutra.

Tu in the next Sūtra indicates the same.

XXXV Mohapratisamhatastu Karmātmā: He Who is Overcome by Delusion is Verily Karmātmā

One who is weighted with moha, i.e., ignorance, and is hence affected by pleasure and pain is karmātma, always stained by good and evil. It is said there (Kālikākrama):

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'Pleasant and painful things are experienced on account of that which being surrounded by ignorance, and impelled by changes, soon creates all beings from Shiva downwards. From unhappy experiences supreme misery results." When such a karmātmā gains his own independence, on account of the grace of the invincible Mahēshashakti, (he obtains)

XXXVI Bhēdatiraskāre Sargāntarakarmatvam : When Difference is Ended, Creatorship of Another Creation On the destruction of differentiated consc'ousness, which is characterized by love of body, prāņa, etc., as himself, and is experienced by Sakalas, Pralayākalas, etc., i.e., when limited consciousness is driven away by the rise of absolute consciousness, are gradually developed the powers of Mantra, Mantrēshvara, and Mantramahēshvara, the ability to create another universe by mere desire. Thus in Svachchhanda: "By three-fold japa, one becomes equal to svachchhanda" it is said that equality to svachchhanda is attributed to one who has transcended limitations. Then: "He becomes the terror and refuge of Brahmā, Vișņu, Indra and other gods, the lords of Siddhas, Daityas and serpents, he also becomes the giver of blessings and curses. He destroys the pride of time, fells mountains." This is not impossible, for

XXXVII Kāranashaktiḥ Svatōnubhāvāt: On Account of His Own Prowess, Käranashakti By his prowess, both in the desire (of waking moments and of) dream, kāranashakti, the power of creating

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extraordinary things, is proved to exist in the ātmā. With this in view it is said in Pratyabhijñā: "Hence from conception and illumination according to his desires, jñāna and kriyā are clearly proved to exist in all living beings." Just so; if he meditates with great fervour, then is born the power to create all common things at will. It is said in the Tattvagarbha: "When they shine self-manifested, skilful, weakness is banished when they are engaged in great deeds, and their desires become like kalpaka trees." As has been said, the nature of the knower who is pure consciousness is Independence, kāraņashakti, the fourth (state of) ātmā, which relights its nature destroyed by māyāshakti.

XXXVIII Tripādadyānuprānanam : Living at the Roots of the Three States

The three states are called (1) creation, (2) maintenance, (3) destruction, which are respectively (1) preparation to birth, (2) embracing it, and (3) relapsation of it; their source, the turīya, a mass of bliss, though enveloped by māyāshakti on account of the development of the three, during the moments of enjoyment, shines like lightning. Though it rises but for a moment during those moments, it has to be dwelt on, by following the differences of introspective meditation; by the living power the relighting of the living is to be done. It is said in the Vijñānabhairava: "The state of the Bhairava has for its aim the following of the directions of the changes of bliss, it is experienced within, and is full; its pure and omnipresent nature has to be truly known;" beginning with this passage, it is further said: "That bliss of brahmatattva, which is born) on union with shakti and ends on being filled with shakti is called svārtha. O Dēvēshi, from clear memory of the

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pleasures of woman, licking, churning, one is drowned in bliss, even in the absence of power. From the mere memory of the pleasure enjoyed when a great bliss befalls a man or when he sees a relative whom he has not seen for a long time, one becomes filled with bliss and is drowned in it. From the bliss arising from the pleasures of eating and drinking, one should infer the nature of Bhairava and become filled with bliss. To the Yogi who is filled with the bliss other than that experienced from singing and other enjoyments and who is master of his mind, is born that nature (of Bhairava)." Thus have the means been shown. The same is also shown in the passage beginning, "Whether very angry or highly pleased, hesitating to move or running, whatever state a man is in, that state contains spanda" and ending with "The enlightened one is without limitation." This has been fully explained by me in Spandanirņaya. In Sūtra, "Trișu chaturtham" (iii. 20), it was said that the turīya has to be experienced in jägrat, etc. In this Sütra it is taught that it has to be experienced in the beginning, middle and end of all states, indirectly described as creation, maintenance and destruction. One should not rest content with the interpenetration of the three states with the fourth, during introspective meditation alone; but

XXXIX Chittasthitivachchharīrakaraņabāhyēsu : As in the Fixed Chitta, so in the Body, Organs and the Object, the Accompaniment of the Three States by the Fourth should be Practised

As when the chitta is fixed during introspective meditation, one should practise the interpenetration of the three states by the turiya, so too during the (ordinary) conscious life of body, organs and the object, though the

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mind is turned outward, one should be fixed in the inner consciousness and accompany it (the conscious life) with it (the fourth), gradually getting stronger in each stage. It is said in Vijñānabhairava: "One should think of all the universe or of his body as being filled with bliss; he is at once filled with supreme bliss on account of his immortality." Thus while the power of blissful Independence becomes manifest in all states he becomes able to create according to his desires.

When he does not experience this cognition accompanied by the interior fourth state, then on account of the anavamala, which is the consciousness 'I am finite,' due to his consciousness of the body,

XL Abhilāşād Bahirgatih Samvāhyasya : He Goes Out on Account of the Desire of the Samvāhya (Jiva)

Samvähya is one that is led from womb to womb with kañçhuka, inner organ, outer organs, tanmātras and bhūtas, dominated by the shaktichakra. He is the pashu, of the kind called karmātmā. Of him it is said in Svachchhanda, "Verily, desire is in his case mala;" he is always intent on objects, because of desire, on account of the anavamala of the nature of the consciousness of finiteness, he never cares for the practice of introspective meditation. It is said in Kālikākrama: "Pleasant and painful things are experienced on account of that which, being surrounded by ignorance and impelled by changes, soon creates all beings from Shiva downwards. From unhappy experience supreme misery results. Imagining all sorts of unrealities they suffer in hell, etc .; their faults burn them as easily as bamboos in fire. They suffer from ignorance on account of thoughts full of māyā; these men attain bodies full of māyā, the seat of sorrow."

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When on account of being touched with the shakti of Paramēshvara, he is enlightened and recognizes his real nature then desire dies and his mind is not outward-turned, but is self-gratified.

XLI Tādārūdhapramitēstatkşayājjvasamksaya : From the Consciousness Being Fixed in It from the Destruction of It (Desire), the Jīva is Destroyed "Fixed in it." It is the ātmā, the knower, already described, the fourth state. One fixed on it "it, is one that possesses the knowledge that rises from a cognition of it." "The destruction of it" is (the destruction of) desire; therefrom results the ending of the jīva, the samvāhya, who experiences the consciousness of puryastaka; he manifests the consciousness of chit. As said there: "Just as the objects seen in a dream are not seen when one awakes from sleep, so by the Yogi who is in meditation, is the world not seen." As also: "The Yogi who has put a stop to good and bad actions, reached the interior consciousness, destroyed the supreme and non-supreme series of mental images by the consciousness of unity, is eternally satisfied with himself, and is devoted to the destruction of time; he is the Yogi that is the experiencer of kaivalya and gets the state of nirvāņa." The experiencer of kaivalya is one who is not overcome by the senses, tanmātras, etc. Now when the jīva is destroyed, he loses his body; even when he awakes he is not always aware of his body. How then can he get any cognition through it? This is answered in the next Sūtra.

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XLII Bhurakanchukī Tadavimukto Bhūyah Patisamah Parah : Enveloped by Bhūtas, then, Released, Frequently Becomes Equal to Pati, Supreme

'Then', when desire is ended, when the love of the consciousness limited by puryaştaka is dropped, he is 'enveloped by bhütas,' i.e., the elements which produce the body are like an envelope, like a cover, separate from him, not touching the seat of ahankāra. So he is released, he is an enjoyer of nirvāņa; hence he becomes frequently filled with the nature of Paramēshvara, an absolute consciousness. Hence he is supreme, full. As said in the Sūtra, "Sharīravrittir vratam" (iii. 26), though yet in a body, as (water) on a leaf, he is untouched by the bodily consciousness. It is said in Kularatnamālā: "When the great guru teaches him well, there is no doubt left in him; that very moment he becomes free, just where he stands. What more need be said of the wise who are entirely devoted to the supreme Brahma? The Yogi who remains free even for a moment liberates all men." Also in Mrityujit: "What truth is seen even in the twinkling of the eye liberates a man from rebirth." In the Kulasāra, too: "Behold the greatness of truth, O fair one, from mere hearing it one becomes free." Now it is said that this state of being loosely enveloped by bhūta is not ended all at once.

XLIII Naisargikah Prānasambandhah : Connection with the Prāna is Natural

'Naisargikaḥ,' from nisarga, the nature of ātmā, i.e. Independence. The blessed lady, Pure Consciousness, desiring to manifest the wonders of the universe, attains first

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the consciousness of limitation, then the state of knower, i.e., the consciousness of the limited Universe which is prāņana, and then manifests as universe, the known. Hence her connection with Prāna is first produced from Independence and is natural. In Vājasanēya: "She, Shakti, supreme, subtle, pervasive, pure, auspicious, mother of Shaktichakra, supreme bliss, of the nature of immortality, Mahāghorēshvari, Chaņdā, the author of creation, and destruction, forcibly drags time, the bearer of three, three- fold;" thus is Pure consciousness described as the bearer of three-fold prāņa, Soma, Sūrya and Agni; the manifester of three-fold time, past, present, and future. It is said in Svachchhanda: "Prāņa is the Being with prāņa; prāņa is for breathing in. She seated in the heart is of breathing beings and always fills them with prāņa;" Prāņa is said to be ha, flowing spontaneously, of the shape of a plough, hence it is of the nature of Svachchhanda Bhattāraka; hence it fills in (the lungs) and empties and is said to be the author of creation and destruction. Thus it has been said that the connection with prāņa is natural. The same has been called by Bhatta Kallata the power of the operative cause, called, prāņa-"Being Consciousness at first, she then becomes prāņa,"-in his Tattvārthachintāmaņi. Now, the connection with präna having been proved to be natural, it is going to be shown that one who controls it, and continues to meditate on its innermost part is the greatest in the world.

XLIV Nāsikāntarmadhyasamyamāt Kimatra Savyāpasavyasaușumnēșu: After Control of the Middle of the Interior of the Nāsikā in the Right, Left and Middle Nāīdis, What More Need be Done? Of all the nādīs the three most important are savya, apasavya and sāușumņa, otherwise termed right, left and

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middle nādīs. Nāsikā means the prāņashakti which moves crookedly among these nādīs. Nāsikā is derived from "nasatē" meaning (it) moves crookedly. That which is in its (Nāsika's) middle is Samvit or the internal consciousness. There is nothing more to be said after fixing the internal sight on 'Vimarsa' which is inside samvit, which is at the core of everything, and is therefore the most important, and which is described as follows in Kālikākrama: "Vimarșa is the highest shakti of him who is above the Dēvās and who is the supreme knowledge in form. Vimarsa is all knowing and is illuminated by "jñāna." This shines brilliantly in all states and is called Nirvyutthāna, the best samādhi. It is said in Vijñnabhairava: "The cognition of the seer and the seen is common to all embodied beings; the speciality of Yogīs, however, is intentness on the connection between the two."

Relating the fruits of yoga enjoyed by such a man (he the author) finishes the book.

XLV Bhūyah Syāt Pratiniryāņam : There will be Relapsation Again This universe which is derived from the form of chaitanya will completely relapse into chaitanya, since the consciousness of difference will be gone. That is to say, the Yogī settled in the best yoga will assume again his own form of chaitanya. It is said in Svachchhanda, "Oh Dēvī, settling in 'unmana' one must fix the self there. If the ātmā is thus fixed it becomes That." It is again said in it-"A stick set on fire when well burnt does not resume its former state of wood, so ātmā is removed from Samsāra. He who is free from mala, karma, kalā etc. is released from misery and does not suffer though remaining in mala, &c., for he becomes supremely pure." What the author means by 'bhūyaḥ syāt' is that Shivatva is not a thing to be newly achieved by the Yogi:

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it is nature. Māyāshakti creates vikalpa or consciousness of difference. On account of the evil effects of this he is not able to know the shining shivatva (in him). By following the methods described above he will have cognition of shivatvam. May it prosper! This is the description of Ānavopāya, the third chapter of the Vritti called Shiva-Sūtra-Vimarșinī.

(Closing Verses) 1. This Vritti explains the secrets of Shaiva religion and is so written as to harmonise Agamas and Spandakārikās. 2. Good people in order to shake off samsāra should enjoy this Shiva-Sūtra-Vimarșinī which is filled with the sweet fresh nectar oozing from the explanation of the Secrets of Shiva. 3. It creates interest in the indifferent: it develops the mind well: by tasting this death, old age, birth and other dangers can be averted as by tasting nectar. 4. Man being surrounded by the body, prāņa, pleasure, &c., cannot cognize his ātmā's chaitanya which is of the nature of Maheshvara. He who knows this universe as the foam surrounding the milky ocean of knowledge is alone said to be Shiva himself. 5. Cross the ocean of Samsāra soon. Firmly step into paramapada, ever shining and full of felicity. Carefully think over the Shivasūtra full of secrets. It develops knowledge backed by sound reasonings. 6. Thus ends Shiva-Sūtra-Vimarșinī composed by Rājānaka Kșēmarāja serving under Mahāmāhēshvara Rāiānaka Shrīmad Abhinava Gupta.

NOTES

Introduction 1. Ordinarily, though wrongly, called Nakulīsha.

Shiva-Sūtra-Vimarșinī 1. Spanda is the ultimate principle of the universe according to this system. Itis otherwise Shiva, the unlimited Pure Ego, the one and only substratum of the universe, whose motion or activity is the cause of the differentiation of the knower and the known, of cognition and action, which are the ultimate factors of the world-process.

2. Mähēshvara is the name given to the followers of the schools which accept the Shaiva Agamas as revelation, and worship Shiva as the supreme Deity. They are more popularly called Shaivas.

3. Nägabodhi was a popular teacher of later Buddhism, when it became overladen with the practices of the Tāntrikās, and the Shaiva and Vaișņava Tantras became its great competitors for popular favour. He is mentioned in Hall's Catalogue, 196.

4. Yoginīs are troops of goddesses, who, among other things, preside over the whirls of occult energy, called chakras, in the subtle body.

5. So long as men are enveloped in a cognition of duality they cannot gain true knowledge and hence cannot attain to a release from rebirth.

6. Shivopanişad may mean either an Upanişad of that name of which we know nothing, or merely Shiva's secret teachings. 7. Published with the commentary called Spandapradīpikā of Utpala, by Pandit Vāman Shāstri Islampurkar, vol. XII of the

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Viziayanagaram Sanskrit Series. It is noteworthy that in different recensions, as also by different commentators, this work is ascribed both to Vasugupta and to Kallata. 8. No. 511 of the MSS. purchased by Buhler in Kashmir, p. xxxiii, Tour in Search of Sanskrit MSS., etc. 9. The commentator explains the word chaitanya with reference to its formation from chtiti through chētana. A thing can be properly said to exist only when it is cognized by some conscious being. Cognition endows it with Sattva, existential value, as it were; because it manifests whatwas unmanifested before. Hence cognition is a self-determined activity, not being limited by anything outside itself. In other words chaitanya is characterised by svätantrya,avachchhanda, independence, self-determined- ness. This self-determined, cognizing Being is called Spanda in this school. 10. Though all the Agama schools teach the Advaita, the non- difference, of the individual and supreme souls, they differ from what is popularly called the Advaita school in attributing char- acteristics, gunas, in the loose sense of the word, to the supreme soul. 11. Bhēdavādī, one that thinks that each individual Purușa is a unit different (bhinna) from the supreme and other Purușas. "Sepa- ratist" is the nearest English equivalent. 12. In the Shaiva school, all Purușas, liberated or not, are called Shivas. Thus there are the Shivas in samsāra, the mukta Shivas, and the anādi Shiva. 13. It is noteworthy that Kșēmarāja defines the Vedānta, or as he calls it the Vaidika, conception of the ātmā to be identical with the präna. This is quite in keeping with the ideas of the earlier Upanișads. Later Vedānta defines the ātmā as sacchidānanda, as is well-known. 14. A datum of consciousness is an ultimate fact that has to be accepted. The Chārvāka argues: "The ātmā is the body, because I am conscious that I am my body." The Shaiva replies: "When I am conscious that I am my body, the consciousness of I is the validating factor whose presence gives a semblance of truth to what the Chārvāka țakes to be an ultimate fact. The real datum

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of consciousness is the consciousness of I (aham-vimarsha), and not the identification of 'I' with the body, präna, etc .; this ahamvimarsha can be extended to many more objects than the body, viz., prāņa, buddhi, etc. 15. The "ray of the moon," i.e., consciousness, asserts itself in the very attempt to disprove it. It is an ultimate fact. 16. Sūtras 1 an 2 run as follows: Chaitanyamātmājñānambandhaḥ. This may be (1) chaitanyam ātmā, jñānam bandhaḥ; or, chaitanyam ātmā, ajñnam bandhaḥ. The Sūtra has been so commented on that the meanings of both readings have been woven into one. This has been indicated in the translation by the words ajñāna and jñāna being inserted in appropriate places. This double reading has also been utilised to make the Sūtra refer to the two kinds of änava-mala, leading to two forms of bondage explained later. 17. Āņava-mala, lit., atomic defect, (āņava, from aņu, atom), is the consciousness of being a limited being. 18. No. 521 in Buhler's list, p. xxxiv, clxviii Tour, etc. 19. By Abhinava Gupta, the teacher of our commentator. 20. "Kalā to kșiti," "Kalā, etc." are phrases which frequently occur in Shaiva books meaning "throughout the manifested uni- verse." Kalā, Vidyā, Rāga, Kāla, Niyati, Purușa, Pradhāna, Guņa, and the Sänkhya tattvas from Buddhi to the Earth, are included in the phrase, "Kalā to the earth." For a description of the functions of these tattvas, the reader is referred to my Outlines ofIndian Philosophy, pp. 290-292. It is to be noted that the word kalā that immediately succeeds in the Sūtra and is explained in the next paragraph by the commentator has nothing to do with this kalā.

21. According to Hindu philosophy ides are phenomena of matter just as pictures and words are. There is besides an intimate association between ideas and the words that name them. Words are made up of letters, of which also mantras and the names of the goddesses consist. 22. The rope of Brahma, also the rod of Brahma, is the spinal cord, or rather what corresponds to it in the subtle body. It extends

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from the Brahma-randhra, the hole of Brahma, anterior fonta- nelle, to the Chiti. Chiti, lit., pile of wood for burning, is perhaps the Mūlādhāra, the sacral plexus (?) where the fire called Kuņdalinī is first kindled by processes of Yoga. Between these two extremities of the rod of Brahma there are several stations here called pīthas, but more usually chakras. Each is presided over by a goddess, a Shakti who has to be mastered to escape being deceived by her. There are other goddesses presiding over other principles also. The power of mantras over these is great. Mātrikā is the queen of all these and also represents the power of the mantras. Corresponding to the chakras of the body of a man (microcosm) there is the Shakti-Chakra of the uni- verse, driven by the same series of goddesses. 28. "Vāmā and Ichchhā are Brahma and Bhāratī; Jyēșthā and Jñāna are Hari and Kşiti; Raudrī Kriyā are Shiva and Aparņā. Thus is this pair of trinities. The name of the synthesis of each trinity is respectively Shāntā and Ambikā' (Varivasyārahasya, ii. 11-12). Thus the mother of the universe is the synthesis of the three elemental powers, the force of desire, the force of thought, and the force of action (ichchhā-shakti, jñāna-shakti, and kriya- shakti). 24. If there should be an interval without objective cognitions, experienced or remembered, the pure consciousness without the limitation of the objective world will rise; but the Shaktis determine the man so steadily towards the world outside, that it is not possible for such an interval to exist and for the chaitanya to shine in its true light. 25. Pratibhā, knowledge rising without any instrumental cause, vide Yog. Sut. ii. 34. 26. In the case of those that steadily practise introspective medita- tion, there suddenly rises a flash of pure consciousness, during the interval mentioned in the previous Sūtra, when the ātmā shines in its own light. This has to be experienced by each individual for himself. Hence with reference to this experience, each man has to be his own Guru and to enlighten himself, as has been explained by the commentator. Once the experience has been gained, one has to stick to it with udyama (effort). Hence Udyama is Bhairava.

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27. "Kālāgni (or Kālānala) to Rasakalā" means the whole of the Brahmända, the Cosmos. The first world (bhuvana) in the Brahmända is where Kālägni, the fire which destroys the worlds at the beginning of Pralaya, resides. It thus corresponds to the mūlādhāra in the microcosm, where resides the fire which burns up the man's mala, and which is hence the chiti, the funeral pyre of his individuality. The last bhuvana in the Macrocosm is pure Kalā, here called Rasakalā, the ray of pure Ānanda (Tait. Up. ii. 7) also called Shāktātīta Kala, the final stage when liberation is reached. This is the world of Shiva-tattva and corresponds to Brahmarandhra in man. 28. Vyutthāna is "the activity of the mind" (Vyāsa on Yoga-Sūtra III. 38). It is of "three states, kşipta, mūdha, vikșipta," (ib. III.9). Kșipta is the mind "being engaged with objects on account of rajas. Mūdha is being engaged in sleep on account of tamas." Vikşipta is "being now and then engaged with objects on account of the influence of a little rajas, while being in samādhi on account of excess of sattva. (Vijñāna Bhikșu on Yoga-Sutra I. 1). Samādhi is the beginning of one-pointedness (Yoga-Sutra III. 11). 29. Thus there are three times three states of mental experience: (1) jāgrat-jāgrat, (2) jāgrat-svapna, (3) jāgrat-sușupti, (4) svapna- jāgrat, (5) svapna-svapna, (6) svapna-sușupti, (7) sușupti-jāgrat, (8) sușupti-svapna, (9) sușupti-sușupti. Of these, the first three are well-known. Ksēmarāja illustrates the next five in his com- mentary. Dreams start from a real experience on which the subsequent baseless fabric is woven. This real experience is the jägrat of svapna. When they end there is a fusion of the cognition and the cognizer, an absence of the distinction of the knower and the known. This is the susupti of svapna. The psychological analysis of susupti into three stages is, though subtle, notdifficult of comprehension. They are the desire to "enter sleep" the beginnings of the obliteration of the sence of the distinction of self and not-self and the utter abolition of cognition during deep sleep when the man is completely enveloped in māyā. It must be remembered that jägrat, svapna and sușupti are states of the Chitta, mind, and not of the ätmā, which is the changeless, blissful light of consciousness.

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30. These four words respectively mean unenlightened, enlight- ened, developed, well-developed. It is not possible to find out from what "old shästras" they are taken. The latter three seem to correspond to jägrat, svapna, and sușupti of the second of the above interpretation, "according to the Yogis." 31. In the Chhändogya Upanișad, Shrīmantha (the churning of wealth) is described as a rite (V. ii. 4-8) and Shankarāchārya considers it as preliminary to Putramantha (described in Brih. Up. VI. iv.)

31. These stages are said to be seven in Yog. Süt. II. 27.

32. Every novel experience is as it were a challenge to the Ātmā and brings about a flash of its light (vide Sūtra V). This occurs also in the course of the mystic experiences of the Yogi, but of course in a greater degree than during the experiences of the ordinary wordly life. When the Yogi has reached the unending bliss of union with his Âtmā he may not be able to retain hold of that state. When he drops down from this exalted state, he again feels wonder. All these are stages of yoga. Kanda, (lit. bulb is the root of the nädis, tubes through which präna, the life-wind circulates. The chief of these nādis is the susumņā, through which travels the fire of kundalinī when roused "Like a gem pierced by a thread the kanda is pierced by sușumņa. This chakra in the region of the navel is called maņipūraka." (Yogachūdāmaņi Up xii). From the kanda rise fourteen nādis like the spokes of a wheel. It is in the region of the solar plexus. Bindu is the chakra between the eyebrows, called also Bindu-padma, and Ājnā (vide Bhāskara Rāya's Lalitāsahasranāma Bhāșya, nos. 521 & 905). Brahmarandhra is called by some Bindu-mandalam (Ib., No. 380) and is perhaps what is referred to here by the commenta- tor. When the fire of Kundalinī burns in these chakras all limitations are removed and a state higher than the stages above referred to results.

33. The commentary on this Sūtras is rather obscure. Krīșņadāsa who has versified the Shiva-Sūtra-Vimarshinī into a vārttika, omits the greater part of it.

34. The ordinary unenlightened man (pashu), takes his body to be himself and when his body experiences pain and pleasure, he

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says: "I feel pain, I feel pleasure." Not so the Mahāyogī. He knows his real self to be other than his gross body, buddhi, etc. And yet his consciousness pervades the whole universe. Shnya is the imaginary body in which one feels himself to be in dreams, "Blue etc." means the world of objects. 36. The ordinary man perceives objects by means of his body; during that perception he identifies himself with his body and regards the object as being other than himself. The Yogi's perception extends throughout the world; all the world is his body, and hence to his perception nothing is outside him; yet he does not mistake his body to be his real self. 37. The quotation from Svachchhanda is obscure. It is difficult to guess what are the bhūtas, bhāvas, tattvas and indriyas referred to. Perhaps they mean respectively elements, objects, gross elements, and sense-organs. 38. Amritais both immortality in the abstract and the concrete elixir vitae. 39. Krișņadāsa apparently understands the second differently from how it has been translated above. His värtika on this passage, literally translated would run thus: "What is bliss of samādhi of him who is a Yogi concentrated on his Self, that in the worlds (macrocosm) is the bliss of the worlds which are being contem- plated on within (the mind)." In other words, the bliss of the lokas and the bliss of the self are ultimately the same. 40. Shakti in the macrocosm corresponds to the kundalini in the human body; Agni and Soma, more usually the sun and the moon, correspond to Idã and Pingala, two tenuous tubes (nādis) associated with sușumņā. 41. Vibhūtispanda is apparently the part of kārikā where phenom- enal powers are described. 42. vide ii. 5.

43. videii. 7. 44. The letters 'A to Ksa' are fifty. The shaktis of the universe from Ichchhä downwards are also fifty. Hence the chain of shaktis corresponds to the alphabet.

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45. Prāsāda is a mantra made of the letters 'Ha' and 'Sa.' It, therefore, along with pranava, refers to the famous mantra, 'om so-ham,' and its reverse 'hamsa,' 'Om soham' leads to union with Shiva and 'Hamsa' with manifested universes. 46. Mantra is derived from "matri, guptabhāșaņē." Hence a mantra is that which declares the secret. The text of the vritt translated above, refers the idea of 'secret' to the mantra itself. But Krișņadāsa defines a mantra in the vārtika of this passage, to be that by which the secret nature of Ishvara is meditated on, thus transferring the adjective to Ishvara's nature. 47. A mantra has already been defined to be a goddess, as a shakti, embodied in a formula. The desire to meditate on it causes a flow of energy in the mind. The attempt not to let it go is the effort that ultimately leads to the union of the devotee and the object of his devotion. It is to be noted that 'bindu' is explained in two ways, (1) mental functioning, (2) supreme light; for every time when the mind strives to fix itself on a mantra, a flash of that supreme light of consciousness illuminates it. Bindu is also the final, fifth part of pranava, the last echoes ofitwhen pronounced representing the supreme light in the hierarchy of gods. Hence it is said that the pronunciation, i.e., the chanting of pranava, is the effort that leads the devotee to the Supreme. 48. Consonants are always pronounced joined to'A,' e.g.,'Ka,"Ga,' etc., the relation between consonants and vowels being re- garded as similar to that between the body and the life that animates it. Thus as vowels endow consonants with life, so mātrika endows mantras with life. 49. The passages above-quoted are very obscure. They deal with a subject about which little is known. Even in books intended to be kept concealed, the subject is dealt with in great reserve, because it is both sacred and dangerous. Parā Shakti is the mother of the universe. She may be conceived as Shiva-shakti, the consciousness of Ishvara. She is Conscious- ness, Pure, Universal and Unlimited. Hence she is Indepen- dence (svachchhanda); she is the vibratory energy that drives the cosmos. Being consciousness, she is symbolized by Light; as the light of the sun makes the whole world visible, so she makes cognition, desire and muscular action visible to the man that

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exercises these functions, i.e., she makes him aware of them. Man in his own real nature is Shiva, but attached to a body and a mind. When these latter act, i.e., when cognition, etc., take place, she turns his attention on them and makes him identify himself with them. She is hence Maha-Mäya, the great deceiver. She is also Mahä-Shakti, the driver of the cosmos; in this she is symbolised by Sound, the greatest manifestation of energy outside us. As Sound symbolizes this aspect of her, individual sounds are the bodies, physical manifestations of parts of her, viz., her attendant divinities, dēvīs, yoginīs, Shaktis, etc. By themselves, these sounds that constitute the mantras, are merely, as it were, dead sound; they become vitalized when one acquires mantravīrya and makes the mantras charged with mystic power (Shakti). This is done by the 'rousing' of Kuņdalinī. Kuņdalinī is Paräshakti herself, or rather, a minified replica ofher, residing in a man's body. In the case of ordinary men, Kuņdalinī is potential merely; she resides in the shape of a serpent coiled round his heart. By the word 'heart' is not meant the physiologi- cal organ, but the centre of the body imagined as a hollow and filled with ākāsha. Akāca is sound conceived not as sensation within the brain, but as an ojective entity. Such an ākāsha fills the inside of the body. In its centre, which is the heart, 'the buddhi- guhä,' there is a dot of Light. It is the Shiva, the representative of the supreme in the microcosm. As Shiva's Shakti surrounds Him in the cosmos, so in a man, this dot of Light (bindu) is surrounded by the Shakti in the shape of the sleeping serpent. 'Churning' with the bindu makes the coiled serpent straight. Thus arise Jyēșthā, Raudrī, Ambā, corresponding respectively from various points of view to Pashyantī, Madhyamā and Vaikharī Väk, the point, the straight line, and the semi-circle, the one- atomed, the two-atomed, and the three-atomed, etc. By various combinations of these, the mystic correspondence of Shaktis, mantras, sounds, letters, and the states of consciousness refer- ring to these have to be worked out. 50. Bindu and nāda are apparently here used as the names of stages of the growth of the Yogi. Bindu represents the first stage when he has got glimpses of the bindu, the dot of light in the heart, when he first, begins to realise his real nature. Näda is the first rise of Paräshakti from her sleep and "awakes with a great sound and becomes conscious."

78 # 51. Padmāsana is a 'posture' in which the right foot is placed on the left thigh and the left foot on the right thigh, imitating the arrangement of the petals in a lotus. The meditation on the ākāshas and escape from the body riding on the ākāsha is a fairly frequentyogīc practice, though condemned here as not leading to the enlightenment of the man. The three akāshas mentioned above are those in the three nādis. 52. Krișņadāsa, quoting from Paratrimshikā, very clearly explains the mātrikāchakra: The 15 vowels are the 15 tithis. The visarga is the sun and moon. Ka to ma are the 26 tattvas from the earth to purușa. Ya to va are Vāyu, Agni, Varuņa, and Indra. Sha to ha are the 5 Brahmas. He also quotes some other author and makes out ya to va to be the tattvas, māyā to niyati and the 5 letters from cha to be the 5 faces of Shiva, corresponding to the 5 highest tattvas. 53. Perhaps the seven stages of Yoga-Sutras, ii. 27, each sub-divided into a possible sixteen sub-divisions. 54. Puryastaka is the name of the linga-dēha in the Shaiva schools. nolt It is eight-fold, being composed of (1) Prakriti, (2) Guņas, (3) Buddhi, (4) Ahankära, (5) Manas, (6) Organs, (7) Tanmātras, and (8) Bhütas. Mädhava in chap. vii of Sarvadarshana-sangraha discusses this word and tries in a confused manner to reconcile different enumerations of the eight constituents by different writers. 55. This word 'pratyabhijña occurs casually here; but it has given the Kashmīri Shaiva school its distinctive designation. Utpala called his exposition of the tenets of this school 'Ishvara-Pratyabhijñā- Sūtra,' the Sutras that lead to a recognition of the fact that the individual man is identical with Ishvara; thence the author of Sarva-darshana-sangraha . called this school 'Pratyabhijñādarshana.' Buhler refers to a Spanda-shāstra different from Pratyabhijñāshästra. Both shāstras are but one. 56. Kanchuka, envelope, is the name of the five tattvas above Purușa which envelope man, viz., niyati, kalā, rāga, vidyā, and kāla (vide my Outlines of Indian Philosophy, p. 289). Puryastaka, already enumerated, comprises the tattvas below Purusa, excluding the sthūladēha. Māyā is the tattva above the pañchakañchuka and is the source of all these.

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57. The body is three-fold, sthūla, sūksma, para. The last is the one made of the tattvas above māyā, the vidyātattvas and the shivatattva. This body is dissolved on the final attainment of mokșa. 58. Itwill be noticed that what is usually understood as yoga in India, is here treated as the lower vidyā, not leading to illumination. . 59. The inner prāņāyāma deals with the inner prāna. The outer prāņa is vāyu, wind. It is the breath in the lungs, the out- breathing being the action of präna, and the in-breathing, of apāna. In the subtle body there is the inner prāņa, whose upward flow is prāņa and downward flow is apāna, which take in the. nādīs called idā, pingalā and sușumnā. When they are steadied, the fire of udäna rises and they are dissolved. . 60. In dhāraņā, the elements are each confined as it were in their headquarters; the elements are the fundamental sensations, or rather the roots of sensations. It is not possible to find what ghatikā is, unless it is a mistake of some amanuensis for gaņda, the cheek. It is not also possible why the commentator quotes a passage about prāņāyama to illustrate dhāraņā. 61. The only entities in the world are Shiva and His,Shakti. When this Shakti flows through one of the senses it manifests itself as a sensation. Tanmätra, the root of a sensation, lit., 'that merely,' is pure consciousness showing itself in the limited conditioned form as a sênsation. Whèn consciousness manifests itself in the unconditioned form, "the world becomes filled" with its light. When it is withdrawn, the world is emptiness, unreality, non- . entity. 62. Evidently the 5 koshas of the Vedäntīs, rpresenting the body. 63. The acting to which the world-process is compared is the primitive "play of shadows" as it is called, which is still played in remote villages. There is only one actor and he sits behind a screen (bhitti) placed on a lighted stage (ranga) and places on the screen images cut out of leather. The audience sits in the dark place in front of the screen and witnesses the action of the shadows moved by the actor within. The Yogi who has become a muktashiva is hence an actor, the antarātmā, the ātmā within the screen. His karana, instrument, is the antaḥkaraņa; the

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audience, as explained in the next Sütra is formed by the sense- organs. The light within the screen is the light of consciousness which illuminates the scene and enables the senses to see the performance. 64. The usual reading is 'desiring immortality.' Here 'ashnan' is substituted for 'ichchhan.' I have nowhere else met with this reading.

65. Since the practices condemned in the above quotation are prevalent, the following notes on some of them may be interest- ing. 'Above' is in the dvädashānta (4th ventricle?); 'below,' in the kanda, region of the navel; 'middle' in the heart; 'before,' etc., the form Sadyojāta and other faces of Shiva; 'ākāsha,' 'making an image of the sun in a part of the ākāsha;' 'below,' in a pit on the ground; 'closing the eyelids,' bringing them to- gether to reduce the sphere of vision; 'binding the eyelids,' fixing them on a tree, a hill, a wall, etc .; 'asupport,' giving up one state of consciousness and being fixed in the next; 'the sup- ported' being fixed between two states. 66. Ordinary cognition is bound with the expression thereof in words. Thus the pure cognition and its expression in words are manifestations of the same power. He who cannot exercise jñānashakti without the help of'sound' i.e., who has not attained to pure consciousness, is a pashu. 67. Following the course of the flame from its origin in the fire, trace how it tapers off till it ends in empty space. So should the manifestation of the ātmā in the body and prāņa be traced from its grossest manifestations through subtler ones till it dissolves as it were in nothingness. This method of meditation is possible only in a body. 68. The passage quoted isvery obscure. But the idea is plain enough. Cognition endows objects with entity, for so long as an object is not cognized it cannot be held to exist-the fundamental idealist position.

INDICES

Index of Words (The References are to the Unmesas and Sūtras)

Abuddha i., 10. Agni iii., 43. Agniștoma i., 4. Ahamvimarsha ii., 7. Ajñā i., 12 n. Akāsha ii., 3 n, 5. Akhyāti i, 2. Ambā i., 4, n ii, 3. Āņava (mala) i, 2, 3, 4. Āņava (Upāya) ii., 10; iii. 4, 7, 16, 45 Antarātmā iii., 10. Aparņā i., 4 n. Ātmavyāpti iii., 7. Avīchī i., 7. Bhairava i., 5, 7, 14; iii. 38. Bhāratī i. 4 n. Bhūta i., 20. Bindu ii., 24, 31 n, 4 n. Bindu padma, maņdala i., 12 n. Brahmarandhra i., 4, 12 n. Brahmā, rope of, i., 4 n. Brāhmī (Shakti) i., 4. Buddha i., 10. Chaitanyam i., 1. Chakreshatva i., 20. Chārvāka i., 1. Chiti i., 4, n. Chitta ii., 1; iii. 1, 89. Dhāvaņa iii., 5, n., 6.

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Dhī iii., 12. Dhyāna iii., 4, 6. Hamsa ii., 1 n. Hari i., 4 n. Ichchhã (Shakti) i., 4 n, 13, 19, 22; ii. 7; iii. 19. Jāgrat i., 7, 8; ii. 10; iii. 8, 9. Jīva iii., 4. Jñāna (Shakti) i., 4, n, 13, 19; ii. 7; iii. 19, 29. Jyeşthā i., 4; ii. 3, n. Kalā(=function) i., 3. Kālāgni i., 6, n; iii. 4. Kālānala i., 6. Kañchuka ii., 3 n. Kanda i., 12 n. Kāraņa shakti iii., 36. Karma (mala) i., 3, 4. Karmātmā iii., 35. Kēvalī iii. 34. Khēcharī i., 22; ii. 5, 7. Kriyā (Shakti) i., 4 n, 3, 19; iii. 19, 30, 81. Ksiti i., 3 n, 4 n. Kumārī i., 13. Kuņdalinī i., 12 n; ii. 3, n, 4. Laukika i., 1. Madhyamā ii., 3 n. Mādhyamika i., 1. Mahāhrada i., 22; ii. 3. Mahā Māyā ii., 3 n, 4. Mala i., 2, 3, 4. Mantra ii, 1. Mantravīrya i., 22; ii. 3. Matrikā mālinī i., 22; ii. 3. Mātrikā i., 4; ii. 3. Mātrikā chakra ii., 7. Māyā i., 3, 10. Māyā (mala) i., 3, 4. Māyā (tattva) iii., 6. Mitasiddhi iii., 6. Nāda ii. 4 n. Nādī i., 12 n; ini. 3.

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Nägabodhi Int, i, n. Padmāsana ii., 5 n. Parā Bhattāraka i., 22. Parāhantā i., 22. Parāshakti i., 13; ii. 3, n; iii. 15, 19. Pashu i., 15. Pashushakti i., 16. Pashyantī ii., 3, n. Pītha i., 4. Prabuddha i., 10. Prāņa i., 12 n. Prāņāyāma iii., 5 n, 6. Prasāda ii., 1 n. Pratibhā i., 5. Pratyabhijñā iii., 2. Pratyāhāra iii., 5, 6. Puryaştaka iii., 21 n, 3, 10. Rasakalā i., 5 n. Raudrī i., 4; ii. 3, n. Rodhinī ii., 3. Sadāshiva i., 14, 16. Sahajavidyā iii., 17, 18. Samādhi i., 7, 10, 18; iii. 5, 44. Sattvasiddhi iii., 12. Shākta (Stage) i., 5; iii. 16. Shākta (upāya) ii., 1, 10, iii. 7. Shaktichakra i., 4, 5, 11, 21. Shāmbhava (stage) i, 5; iii. 16. Shāmbhava (upāya) i., 22. Shānta i., 4 n; iii, 4. Shivas i., 1 n. Shivavyāpti ili., 7. Shrīmanthānubhairava i., 10. Shuddha tattva i., 16. Shuddha vidyā i., 20; ii, 10; iii. 16. Shūnya i., 1. 15; iii. 10. Soma i, 19; iii. 43. Spanda Int. i., n; ii. 10; iii. 6. Sthūladēha iii., 3. Suprabuddha i., 10.

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Suprashānta iii., 6. Sūrya i., 19; iii. 43. Sușupti i., 7, 10. Svapva i., 7, 9; ii. 10. Tanmātra iii 9 n. Tattvas, enumerated i, 3, n. Turya i, 7, 10; iii. 20, 23, 32. Turyātīta i, 10; iii. 23. Udāna iii. 6. Udyama i., 5. Umā i., 12. Unmanā iii., 7, 45. Unmēșa i., 5. Vaikharī ii., 3 n. Vāmā i., 4. Vāsanā i., 4. Vasugupta Int, i. Vedānti i., 1. Vibhūti Spanda i., 20, n. Vidyā ii. 3. Vimarsha iii., 44. Vināyakas ii., 10; iii, 23. Vīresha i., 11. Vitarka i., 17. Vyutthāna i., 5, 17; iii. 23. Yogabhūmika i., 12. Yogāchāra i., 1. Yogamāyā i. 13. Yoginī Int. i., n. Yoni i., 3; iii. 19.

II. Index uf Anonymous Early Āgama Works Quoted

Ānandabhaīrava, iii. 22. Bhargashikhā, i., 6. Chandrajñāna i., 7. 18. Jñānagarbha iii., 21. Kālikākrama iii. 25, 26, 31, 34, 85, 40, 44. Kulachūdāmaņi ii., 5.

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Kulapañchāshikā iii., 24. Kularatnamāha iii., 42. Kulasāra i. 12. Lakşmikaulārņava i., 16, 19; iii. 7. Mālinīvijaya 1, 2, 3, 5, 6, 22; ii. 6, 9; iii. 19, 23, 24. Mantrasadbhāva ii., 1, 3, 3; iii. 2, 3. Mrityujidbhattāraka i., 1, 13, 19; iii. 15, 16, 13, 21, 80, 42. Sarvāchāra i., 2. Sarvamangalā iii, 8. Sarvavira i., 4. Srikanthesha Samhitā ii. 1; iii. 18. Shrī Pūrva ii. 10. Sūkșmabhairava i., 6. Siddhāmrita ii., 7. Svachchhanda i., 3, 5, 11, 13, 15, 24; iii. 5, 7, 10, 18, 14, 17, 18, 21, 24, 26, 36, 40, 43, 45. Tantrasadbhāva ii., 5. Tttvagarbha iii., 37. Timirodghāta i., 4; ii, 8; iii, 19. Trikahridaya i. 1. Vijñānabhairava i., 1, 14, 15, 16, 17; ii, 8, 9; iii. 2, 4, 8, 21, 27, 38, 39, 44. Vijñānabhattāraka i., 18. Vijñana uttara ii. 1. Vīrāvali i. 6.

III. Index of Later Shaiva Works or Authors Quoted or Referred to

Abhinavagupta's Pārātrimshikavivaraņa and Tantrāloka ii. 7. Abhinavagupta's İshvarapratyabhijnā-Sūtra-Vimarșhini iii. 33. Kallata's Vritti (Spandasarvasva?) ii., 8. Kallata's Tattvārthachūdāmani (said to be the fourth Kāņda of his Vritti, iii., 43. Kşēmarāja's Svachchhandodyota i. 2. -Do- Spandanirņaya Int. i., 19. (Bhatta) Nārāyaņa iii., 9. (Shrī) Nātha iii., 13. Utpala Deva ii., 7. -Do- Īshvarapratyabhijnā Sūtrā i., 2, 3; iii. 9, 17, 22, 37.

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IV. Index of Other Works Quoted or Referred to

Bhagavad Gita (iv. 27.) ii. 8. Katha Upanișad (iv. i.) iii. ii. Naishvāsadēvīmaheshvara Nātaka (vii.) iii. 9. Pāņini's Dhātupātha i., 13. Patañjali's Sūtra (iii. 38.) ii. 4.

Unidentified

Agama ii. 7; iii. 4, 28. Vājasaneya iii. 48.

V. Index of References to Spanda Kārikā

[Note .: The Spanda Kārikā, being professedly a re-statement of the teaching of the Shiva-Sūtra, except the Aņavopayā, Kșemarājā, in his commentaries, points out the passages of the Spanda Kārikā, corresponding to each Sūtra.]

Shiva-Sūtra Spanda Karikā. i. 1. 6, 7, 2, 5, 28, 29. 2. ... 9, 4, 6. 3. 9. 4. .. 45, 47. 5. . 4. 6. 1,52. 7 .. 3. 11. . 17 12. 11. 13. 8. 14. 29 15. 39. 16. 30. 17. 32. 18. 32. 19. . 33, 34. 20 .. 38, 36, 37, 40. 21. ... 43. 22. ... 26.

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ii. 1. 27.

3. 26, 27. 4. 42.

6. 9. 9. 44. 10 35, 21.

iii. 2. ... 49, 50. 3. 20. 14. ... 7. 17. .. 30 32. 14, 15, 10.

VI. Index of Works Quoted In the Foot-Notes

Bhāskara Rāya's Lalitāsahasranāma Bhāsya (Nos. 380, 521, 905) i. 12. Brihadāraņyaka Upanișad (iv. 4) i. 11. Chhāndogya Upanişad (v. 2) i. 11. Kişņadāsa's Vārtika on Shiva-Sūtra i. 12, 18; ii. 1, 7. Outlines of Indian Philosophy (by the Translator) (pp. 290-292) i. 3. (pp. 289) iii. 3. Sarvadarshanasangraha (vii.) iii. 2. Shānkara Bhāsya (on Chh-up. v. 2) i. 11. Taittiriya Upanişad (ii. 7.) i. 6. Varivasyārahasya (ii. 11-12) i. 4. Vijñāna Bhikșu on Yog. Sūt. (i. 1.) i. 7. Vyāsa on Yog. Sūt. (iii. 38) i. 7. Yogachūdāmaņi Upanișad (xii) i. 2. Yoga Sūtras (ii. 27) i. 12. (ii. 34) i. 5. (iii. 9-11) i. 7.

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