1. Shiva sutras, Aphorisms-of-Siva Dyczkowski-Mark-S-G

THE APHORISMS OF SIVA The SivaSutra with Bhaskara's Commentary, the Varttika

Translated with Exposition and Notes by Mark S. G. Dyczkowski

Foreword by Paul E. Muller Ortega

THE APHORISMS OF ŚIVA

SUNY Series in Tantric Studies Paul E. Muller-Ortega, editor

THE APHORISMS OF ŚIVA The ŚivaSūtra with Bhāskara's Commentary, the Vārttika

Translated with Exposition and Notes by Mark S. G. Dyczkowski

STATE UNIVERSITY OF NEW YORK PRESS

CONTENTS

Foreword ix The Śiva Sūtras xiii Introduction 1

THE FIRST LIGHT The Description of the Light of Universal Consciousness 9

THE SECOND LIGHT The Arising of Innate Knowledge 65

THE THIRD LIGHT The Vibration of the Powers 93

Appendix: The Stanzas on Vibration 181 List of Abbreviations 187 Notes 189 Bibliography 209 Index 211

V

This book is dedicated as a tribute to my family and as an offering to the Supreme Being Who makes all things possible.

FOREWORD

It is indeed a pleasure to introduce this book as part of the ongoing program of publication by SUNY Press in the Tantric Studies Series. With this translation and exposition of the Śivasūtra and two of its commentaries, Mark Dyczkowski makes a serious and weighty contribution to the study of the Shaiva traditions of Kashmir. The importance and usefulness of this book-which includes a first rendering of Bhāskara's Värrtika on the Sivasūtra-may be stressed on several grounds. First of all, because the Sivasūtra stands textually at the foun- tainhead of the nondual Shaivism of Kashmir, the present translation of the Aphorisms of Siva expands our understand- ing of the early phases of this tradition. Moreover, while previ- ous translations of this text have primarily focussed on the influential commentary by Kşemarāja (known as the Vimarśinī) Dyczkowski has chosen to translate along with the aphorisms the important comment by Bhāskara as well as another, anonymous commentary on this foundational text. These commentaries-here rendered for the first time in English-open a wider commentarial panorama within which to read and interpret the aphorisms. Finally, Dyczkowski has added his own lucid and patient exposition of each sūtra, with the added benefit of continuously comparing Bhaskara's com- mentary to Kșemarāja's position. In this way Dyczkowski brings forth the many levels of meaning contained in this fun- damental text and weaves them together into a rich interpre- tive tapestry for the delectation of the reader. In the various commentaries on the Sivasūtra, one encounters several versions of what might be called a textual

x THE APHORISMS OF ŚIVA

myth of origin. A deceptively simple story narrates the events by which the aphorisms are revealed in a dream to sage Vasugupta either by Siva directly or by a Siddha, a per- fected being. In some versions, this dream-state revelation is then confirmed when Vasugupta receives additional instruc- tions to proceed to a rock on the Mahādeva mountain which at his touch turns to reveal the aphorisms inscribed on it. This myth fragment-which purports to tell us about the his- torical source of the text-serves as a useful entry point into the symbolic framework of the text, the cluster of fundamen- tal meanings within which the text takes shape. For most of us, to dream is to partake of the evanescent, to float nightly in images of unreality, shards of memory, bizarre and frightening episodes that may yield without warning to beautiful and alluring scenes. But the luminous dreams of a Siddha, a perfected being, escape this chaotic fragmentation and function as transparent filters for the apprehensions of truth. Having recognized the living truth of the freedom-imbued declaration, Sivo'ham-I am Śiva- the Siddha lives in a state of attunement, a powerful, sacrifi- cial translucence through which the great light can shine. While the ordinary, contracted being exhibits only a resistive opacity, the Siddha yields to the truth even in dreams. Vasugupta is said to have dreamt the aphorisms. Sage Vasugupta, who was himself appropriately termed a Siddha, was one who had ecstatically, and in some irrevocable fash- ion, recognized the fundamental and uncontracted egoity, the uncontainable consciousness that is called Siva. Thus, when the Siddha Vasugupta dreamed, it was reality rather than illusion which was projected on the inner screen of his awareness. Of such a revelatory character were the dreams of Vasugupta, to whom and through whom the paradoxical reality of Siva is said to have revealed itself. There is more to this metaphor of the dream. The ordi- nary dreamer withdraws from the outer world coiled into the oblivion of sleep. In the dream, the dreamer is complete- ly self-enclosed and thus capable of creating whole, if tempo- rary, worlds of experience. But when the Siddha withdraws from the ordinary waking world of the senses, then the

Foreword xi

wholeness of absolute consciousness is set free to move with- in itself. Its movement unfolds a systematic revelation of its own inherent structure, its inbuilt patterns of coherence. So Vasugupta the sage dreams and a sequence of transcendent truths comes to light. That which is Siva, the absolute light of consciousness, reveals itself to him in these aphorisms. The dreamer's posture of self-enclosure precisely paral- lels the self-reflexive stance of the absolute consciousness. This stance is revealed in the first of the aphorisms, an axiomatic and apparently tautological dictum which is curi- ously reminiscent of the Upanishadic saying ĀTMĀ EVA BRAHMA. The first sūtra-CAITANYAMĀTMĀ: Conscious- ness is the Self-displays the original and multidimensional self-encompassing of that which is essentially unencompass- able. In the process of translating the sūtras, we insert the verb form "is." However, without in any way impugning the accuracy of this translation, we might for a moment entertain the notion that in this aphorism the verbal form "is" forms part of our own Western grammatical and philosophical intrusion on the Sanskrit text. In the Sanskrit, the aphorism is quite direct and bald. It states: Consciousness-Self. The sūtra is telling us: Consciousness faces into the Self, into Con- sciousness itself. In this first revelation, Siva reveals his own inherent stance. The unimpeded consciousness that is Siva is perpetu- ally in a state of self-enclosure, or self-reference known as vimarsa. This is the stance of the great cosmic dreamer who is Śiva. Even when this stance of self-enclosure apparently opens out to give way to the manifold universes of transmi- gratory experience, to the creation of the worlds of form and content, Siva is never forced to abandon his self-reflexive and self-enclosed posture. Indeed, Shaivism teaches that what we perceive as our ordinary life experience emerges from, is energized and sustained by, the vimarśa-śakti. Thus Vasugup- ta dreams and in his dream the nature of the various states of consciousness is taught to him along with the truth of the fun- damental, underlying reality that is behind these ever-chang- ing states of consciousness. The Siddha thus functions as a lively intermediary, a living spring through which the pri-

xii THE APHORISMS OF ŚIVA

mordial and unspoken perception that the ultimate con- sciousness has of itself is able to emerge into language. Such is the revelation of Lord Siva. It emerges as the sequence of transcendent and revealed truth that Siva unfolds within himself as he expounds this new revelation. Out of the honeyed richness of the inner experience of Vasugupta, there flowed the ecstatic teachings of Siva. The aphorisms are thus not merely a dry philosophical elabora- tion, but are rather a conceptual adoration of the supreme, a slowly revolving vision of the absolute. Vasugupta's dream: the oneiric and lithic revelation of the foundational text of a new lineage. While previous āgamic revealed texts will remain very important in the formulation of this tradition, the Aphorisms of Siva will come to serve as the immediate textual basis for the early tradition of the Shaivism of Kashmir. To confirm their oneiric revelation in a more sub- stantial medium than the delicate tissues of a dream, Śiva directs Vasugupta to the Mahādeva mountain and to the Siva rock where he finds-miraculously engraved in stone-the lithic counterpart of the dream, the compelling and irrevoca- ble teachings of Siva, carved into the rock. Thus these inner and essentially private revelations are given substance by the stony exhibit on the mountain and a new and creative mani- festation of truth emerges. The reader is invited to investigate these teachings and to explore their subtlety and relevance. Thanks to the patient labors of Mark Dyczkowski, Vasugupta's dream continues to illuminate our lives.

Paul E. Muller-Ortega Michigan State University Mahāśivarātri, March 2, 1992

THE ŚIVA SŪTRAS

The First Light Called THE DESCRIPTION OF THE NATURE OF THE LIGHT OF UNIVERSAL CONSCIOUSNESS

1. Consciousness is the Self.

2. Knowledge is bondage. 3. The group of sources constitutes the body of obscuring energies. 4. The ground of knowledge is Mātrkā. 5. Bhairava is upsurge. 6. When the Wheel of Energies fuses together, the uni- verse is withdrawn.

3. The consciousness which is the expanse of the Fourth State (abides constantly in) the various (states) of wak- ing, dreaming and deep sleep.

4. Knowledge (born of sensory perception) is the waking state.

5. Dreaming consists of thought constructs. 10. Deep sleep is Māyā, the lack of discernment. 11. The enjoyer of the three states is the Lord of the Heroes.

6. The planes of union are wonder. 13. The virgin is the will, the supreme power.

xiii

xiv THE APHORISMS OF ŚIVA

14. The perceptible is (His) body. 15. By fixing the mind in the Heart (the yogi) has a vision of the perceivable and of dreams. 16. Or (the yogi can realise Siva) by contemplating the Pure Principle.

15. Energy established in its own abode. 18. Right discernment is the knowledge of the Self. 19. The bliss of the Light is the joy of contemplation. 20. The body comes into being when the energies unite. 21. The union of the elements, the separation of the ele- ments and the union of the universe. 22. (The yogi) attains mastery of the Wheel by the arising of Pure Knowledge.

16. (The yogi) experiences the vitality of Mantra by contem- plating the Great Lake.

The Second Light Called THE ARISING OF INNATE KNOWLEDGE

1. The mind is Mantra.

2. Effort is that which attains the goal. 3. The secret of Mantra is the Being of the Body of Knowl- edge. 4. The expansion of the mind in the womb (of conscious- ness) is the slumber of (all) particular forms of igno- rance.

3. When the knowledge innately inherent in one's own nature arises, (that is) Siva's state-(the gesture of) the one who wanders in the Sky of Consciousness.

4. The Master is the means.

5. The awakening of the Wheel of Mātrkā.

The Śiva Sutras XV

8. The body is the oblation. 9. (This yogi's) food is knowledge. 10. The withdrawal of knowledge heralds the vision of dreams that arises from it.

The Third Light Called THE VIBRATION OF THE POWERS

1. The mind is the Self.

2. (Empirical) knowledge is bondage. 3. Māyā is the lack of discernment of the principles begin- ning with Kalā. 4. The forces are withdrawn in the body.

3. The withdrawal of the vital channels, the conquest of the elements, freedom from the elements and the sepa- ration of the elements. 6. (The yogi attains) perfection through the obscuring veil of delusion. 7. (But) by conquering delusion and by (his) infinite expanse (the yogi) achieves Innate Knowledge. 8. Waking is the second ray (of consciousness). 9. The Self is the actor.

4. The stage is the inner Self.

5. The spectators are the senses. 12. The pure state is achieved by the power of the (illu- mined) intellect. 13. (Once this has been achieved) freedom is achieved.

6. As it is here, so is it elsewhere. 15. The nature (of consciousness) is emission and so that which is not external abides as such.

7. Constant attention to the seed.

xvi THE APHORISMS OF ŚIVA

17. (Confortably) seated (the yogi) sinks effortlessly into the lake (of consciousness).

18. (Śiva) fashions the world by means of His mother. 19. Once (limited) knowledge is destroyed, rebirth is destroyed.

19. Māheśvarī and the other mothers of the soul in bondage reside in the gutterals and the other classes of conso- nants.

20. The Fourth should be sprinkled like oil into the three.

21. Merged (in his own nature, the yogi) must penetrate (the phonemes) with his mind. 23. The emergence of the lower (plane) occurs in the centre. 24. When the breath moves uniformly one has an equal vision of all things. 25. That which was destroyed arises once more in the course of the unifying awareness of one's own percep- tion of the individual units of experience. 26. He becomes like Śiva.

22. The activity of the body is the vow. 28. Common talk is (his) recitation of Mantra.

23. Self-knowledge is the boon.

24. Knowledge and the cause reside in the cosmic nature and the source (of the universe).

25. The universe is the aggregate of his powers. 32. (Such is also the case with) persistence and absorption. 33. Even when these are operant, (the subject) is not lost because (he is) the perceiving subjectivity. 34. (The yogi's) feeling of pleasure and pain is external. 35. The one who is free of that is a liberated soul. 36. A compact mass of delusion, the soul is subject to karma.

The Śiva Sutras xvii

37. When diversity has been eliminated (the yogi's) action is to give rise to another creation.

38. The power of the senses (is proved) by one's own expe- rience.

39. That which is preceded by the three states vitalizes them.

40. The same stability of mind (should permeate) the body, senses and external world.

41. Due to (one's) craving, that which is transported moves outside.

42. Then (when the yogi) is established in pure awareness (his craving) is destroyed and so the individual soul ceases to exist.

43. (The soul) clad in the cloak of elements is not free but, like the Lord, becomes supreme once more. 44. The link with the vital breath is natural.

44. (The movement of the vital breath is stilled) by concen- trating on the centre within the nose. Of what use (then) are the left and right channels or Susumnā? 46. May (the soul) merge (in the Lord) once again.

INTRODUCTION

The Aphorisms of Śiva (Śivasūtra) have been translated a number of times into several languages along with Ksema- rāja's commentary.1 Up to now, however, no English transla- tion of Bhäskara's commentary on the Aphorisms has been pub- lished nor has an analysis been made of the many differences between them. The present work is intended to fill that gap.

The Aphorisms of Siva and the Stanzas on Vibration

In my Doctrine of Vibration2 I have already discussed the history of the Aphorisms of Siva and how they were revealed to the Master Vasugupta in the middle of the ninth century in Kashmir. More information will be supplied in my forth- coming Stanzas on Vibration to which the reader is referred. Suffice it to say here that the Aphorisms, despite their brevity and cryptic form, are very important in the history of Kash- miri Saivism as they represent the first of a series of works composed in Kashmir by monistic Kashmiri Śaivites from the middle of the ninth to the thirteenth century that togeth- er constitute the greater part of the corpus of Kashmiri Saiva literature. Inspired by the Saiva Tantras and the earlier dual- istic Saiva philosophy of the Saivasiddhānta, they are a monu- ment to the brilliance of the Kashmiri teachers of those days. Especially great among them was Abhinavagupta who lived from approximately the middle of the eleventh century into the first quarter of the twelfth. The importance of this great polymath's contribution to the monistic philosophy of Kash- miri Saivism, the Pratyabhijñā, the exegesis of the Tantras prevalent in the Kashmir of his day and Indian poetics and aesthetics, cannot be exaggerated. His greatest disciple was

1

2 THE APHORISMS OF ŚIVA

Ksemarāja who wrote a number of important works, among the first of which were his commentaries on the Aphorisms of Śiva and the Stanzas on Vibration (Spandakarikā) to which they were closely related. Utpaladeva, the author of the Stanzas on Recognition, the Īśvarapratyabhijñākārikā, was, along with his teacher Somānan- da, the founder of the monistic Saiva philosophy of Kashmir, the Pratyabhijñā, that drew its name from his work. He was Abhinavagupta's grand-teacher and a major source of inspi- ration for him. Bhäskara, who wrote one of the commentaries translated for this volume, was either his contemporary or lived soon after him, as we know from the fact that he para- phrases one of the verses in the Stanzas on Recognition in his commentary on the Aphorisms.3 He was known to Abhinav- agupta who quotes him in his works4 and so must have lived sometime in the middle of the eleventh century. We know nothing else about him except that he was the son of one Divākarabhatta and was, therefore, like the other Kashmiri Śaiva authors, a Brahmin by caste, as bhatta was a title bestowed to learned Brahmins in Kashmir at that time. In his introductory remarks to his commentary, Bhāskara links his spiritual lineage directly to Vasugupta and his direct disciple Kallațabhatta. Ksemarāja nowhere does so in his com- mentaries but simply acknowledges Abhinavagupta as his teacher. He was, moreover, critical of Kallata's interpretation of the Stanzas on Vibration thus clearly indicating that he had chosen a different line of interpretation not only of the Stanzas but also of the Aphorisms which were consistently charac- terised by later Kashmiri Saivites as related more or less directly to them.5 Indeed, both Ksemarāja and Bhāskara refer to them throughout their commentaries.6

Bhāskara and Kșemarāja: Two Visions, One Truth

This is not the place to go extensively into an exposition of the metaphysics and theology that these works presup- pose. I have already done this in my previous work, the Doc- trine of Vibration, and will add further remarks in my forth- coming translation of the Stanzas on Vibration and their

Introduction 3

commentaries to which the reader is referred. The exposition I have added to each aphorism should supply the reader with the necessary theoretical background as he proceeds through the work. One or two preliminary remarks are, however, necessary here. Kashmiri Saivism is a form of monism which teaches that there is only one reality identified with one universal consciousness adored as Siva, the one God. It is also an ideal- ism in so far as it teaches that things exist as objects in the external world because they are perceived to exist. In other words, 'to be is to be perceived' (esse est percipii). Both these views are also held by other schools of Indian thought. The most famous exponent of the former is Advaita Vedānta and of the latter the idealist school of Buddhism know as the Yogācāra. The most distinctive feature of Kashmiri Śaivism is not, therefore, its monistic idealism but the doctrine that this one reality is a universal egoity. It is a pure 'I' consciousness that we can, and do, experience by simply being aware that 'I am'. This egoity is contrasted with the petty ego which is based on a false notion of oneself as the body or a particular temporal personality, which we strive to support and protect by the exertion of our trivial pride and selfishness and that is, therefore, the cause of man's many troubles both with himself and in relation to his fellow man. The authentic ego, this pure sense of 'I am', on the contrary, does not cling to self and personal ambitions. It has no fear of being less than anyone or of anything else. It makes room for others and does not deny their place and value in the economy of life. It is not a victim nor does it victimize. It is not foolish, selfish, proud, full of desire, ambitious or fearful but the very oppo- site of all these things. Moreover, it is infinite, eternal, all- powerful and omniscient. It is, in other words, not only free of everything which limits us and cuts us off from one anoth- er and God, Who is Himself this pure 'I am', but actively cre- ates, sustains and withdraws all things in and through its perception of them and itself. This important teaching was first expounded by Utpaladeva7 and was so quickly assimilated by later Kash-

4 THE APHORISMS OF ŚIVA

miri Śaivites and others who accepted their teachings that few have noticed the fact that this was his own distinctive contribution. This is largely because within a few decades of its formulation Abhinavagupta had already applied it sys- tematically throughout his extensive interpretation of the Tantra, notably in his Light of the Tantras, the Tantrāloka, but also throughout his works, including those on aesthetics and poetics. We should not be surprised, therefore, to notice that this important concept is missing in both Stanzas and Aphor- isms. Scholars have failed to miss this absence largely because they have viewed these works through the interpre- tation of them offered by Ksemarāja who, as one would expect, followed in his Master's footsteps by systematically encoding this concept into them at every possible turn. This is one major difference between his commentary on the Aphorisms and the one translated here by Bhāskara. The lat- ter, despite the fact he knew of Utpaladeva's work, seems totally oblivious of this important idea. Another point of divergence between Bhāskara's com- mentary and Ksemarāja's is the absence in the former of the teachings of another important school of Kashmiri Saivism, namely, Krama. Unlike the Pratyabhijñā, which is a purely philosophical-cum-theological school of thought that, there- fore, rightly belongs to the history of Indian philosophy rather than religion, the Krama system is a distillate of a purely Tantric tradition or, to be more precise, several close- ly related traditions. By this I mean that it finds its original formulation in the Tantras and was transmitted for several generations by teachers who were initiated into these specific Tantras and were initiating their disciples into them, and handing down interpretations of their meaning to them. They also wrote independent works of their own. The earli- est of these works were short tracts that portrayed them- selves as Tantras in their own right that were 'brought into the world' by their exponents. One of the earliest figures in this development that marked the initial emergence out of the anonymity of the Tantras was Jñananetra. Also known as Śivānanda, he probably lived sometime in the middle of the ninth century. He was, therefore, if our dating is correct, a

Introduction 5

close contemporary of Vasugupta. Śivānanda felt himself to be simply a vehicle of a higher revelation through which the Tantras were brought into the world. Similarly, according to tradition, Vasugupta did not write the Aphorisms himself but was merely the recipient of a revelation the authorship of which is ultimately attributed to Siva, as are the Tantras. One could say that Vasugupta, like Sivānanda, marks a point of transition from scripture to the learned treatise technically called śāstra. The treatises of the Krama school developed indepen- dently and a number of them have come down to us. Mostly relatively short tracts, they deal with the sophisticated sym- bolism of a number of 'Wheels' (cakra) or aggregates of ener- gies that are responsible for the manifestation of the spheres of existence. These are understood in idealistic terms as spheres of the manifestation of the one energy of conscious- ness that ranges from that of pure awareness through the mental and sensory right down to the physical level. All these energies and their deployment through, and as, the flux of time and space are part of an infinite, unconditioned flux of energy known as the Great Sequence (Mahākrama) from which this school draws its name. The energies are worshipped in a sequence (Krama ) as aspects and forms of the Supreme Deity which is the Goddess, rather than the God. She is variously named in the different allied Krama traditions but all Her forms are essentially characterizations of the Goddess Kāli, the Goddess of Time (kāla). Such ideas are not at all alien to Bhāskara who also understands mani- fest reality in terms of flux which is a 'non-flux' of energy, but his characterizations of it fall in line with general repre- sentations that agree with an archetype common to a num- ber of notions found in the earlier Tantras, particularly, but not exclusively, the more monistically oriented ones. Just as common notions link Kșemarāja's specifically Krama orientated interpretations with the less sectarian ones in Bhāskara's commentary, similarly the former's presenta- tion of universal 'I' consciousness is linked with the latter's more loosely defined presentation of the Self and one's 'own nature' (svasvabhāva) which he takes over from the earlier

6 THE APHORISMS OF ŚIVA

teachers in his lineage, particularly Kallatabhatta. The 'abid- ing in one's own nature' central to the teachings of the Stan- zas on Vibration as the goal and ultimate ground of all condi- tioned existence, perception and the ego is here given a brilliant new dimension. Bhāskara presents us with a mysti- cism of Light. The Divine, our true nature, our 'own Being', is Light. Its realisation is therefore a powerful vision of Light, expanding and unfolding as all things. To realise this is to acquire 'Pure Knowledge', to miss it is to be subject to the impure knowledge of thought constructs that, far from revealing reality, hide it. The attentive reader will notice Bhäskara's continous reference to this Light throughout his commentary. This approach distinguishes him from Kse- marāja who does not ignore this important mystical experi- ence but prefers not to treat it as his guiding theme in the way Bhāskara does.

About This Translation

The printed edition of Bhāskara's commentary is accompanied by another commentary the origin of which is not noted by the editor of the text. Apparently, this commen- tary was found in the manuscripts used for this edition and was added by the editor as an aid to understanding Bhäskara's interpretation of the Aphorisms. I have choosen to translate this commentary as well, as it does in fact serve its purpose in this respect. Moreover, it often serves as a bridge between Bhāskara's and Kșemarāja's interpretations draw- ing as it does from both, although tending to stick to the for- mer rather than the latter. This is true even though the anonymous commentator takes the notion of the absolute ego, to which we have referred above, as axiomatic much the same way that Ksemaraja does. The commentary on each aphorism is thus in three layers. First comes Bhāskara's com- mentary, the translation of which has been printed here in bold characters. This is followed by the second anonymous commentary in normal type after which I add my own expo- sition where, among other things, I compare Bhāskara's com- mentary with Kșemarājaʼs.

Introduction 7

In making my translation I have avoided including San- skrit terms wherever possible in the running text. But, in def- erence to the fact that the terminology in these works is high- ly distinctive and each term carries a wealth of meaning that no single word, or even phrase, in English could capture entirely, I have supplied the original term in parentheses. The reader who is not interested can simply ignore them. Like all languages, Sanskrit has its own peculiar forms of syntax and turns of phrase that translated literally do not make good reading in English. Moreover, not infrequently, one can express in a few words of Sanskrit what would require a long sentence in English. Inevitably, therefore, any translator must make additions and alterations to the literal meaning of the Sanskrit in order to present it in reasonably good English. These additions may, at times, become inter- pretations, which is also virtually inevitable. My own way out of this dilemma is to place these additions in parenthe- ses. The reader should not allow himself to be distracted by these parentheses but read the text in continuity as if they were not there. Those who are interested can see what I have done to make the original sound right in English and those who are not need not bother.

Concluding Remarks

Finally, the reader who has a personal spiritual commit- ment to Kashmiri Saivism may well ask himself what the presentation of such elevated experiences and Yogic practis- es has to do with him. As most of us are far from the devel- oped spirituality that lends access to these mystical experi- ences, the question is certainly quite valid. From the Kashmiri Saiva point of view, the seeker after truth who sincerely seeks spiritual growth is first and fore- most a yogi. He is, in other words, a person who practises Yoga in one or more of its many forms, and it is a very spe- cial form of Yoga that the Aphorisms teach. Yoga means union. This union is taught here in many ways, all of which essentially amount to the realisation of our true inherent nature which is infinitely greater than our thoughts could

8 THE APHORISMS OF ŚIVA

ever conceive. Ultimately, the ancient Kashmiri Masters teach we will realise that we are, and have always been, as we always will be, perfect, free, eternal, blissful and infinite- ly spiritually conscious. We are, in short, ourselves the ulti- mate goal of all spiritual endevour, the very same God Śaivites call Śiva or Bhairava Who has helped us throughout whether we know it or not. This realisation does not make us more proud or selfish but less so because as Abhinavagupta beautifully puts it :

People, occupied as they are with their own affairs, normally do nothing for others. The activity of those in whom every stain of phenomenal existence has been destroyed and are identified with Bhairava, full of Him, is intended only for the benefit of the world.8

Although it seems to most of us that we are very far from this, the supreme realisation, yet we are as close as one could ever be. This is all the more true of the many and won- derful states that lead up to it and so they relate to all of us however underdeveloped we may seem to be. In other words, we are as close or as far away as we want be at any time. Some teachers prefer to leave these matters for later when their disciples are more developed for fear that they may be misguided or seek something that is less than ulti- mate, but others, like the ancient Masters of Kashmir, felt that it was right to reveal these secrets, trusting in that inner purity that nothing can sully. Their revelation is not an invi- tation to simply take pleasure in their often strange and won- derful descriptions, far from it. As the attentive reader will notice, the yogi is constantly admonished to be attentive, to press on beyond his present state. That is the great secret of growth: whatever level of development we have reached, we must keep on growing.

Now Begins the First Light Called

THE DESCRIPTION OF THE LIGHT OF UNIVERSAL CONSCIOUSNESS

May (all) prostrate before the Lord, the bestower of boons Who is the beloved of the daughter of the Snowy Mountains that bears as a crestjewel the budding moon and sustains, destroys and creates (all things).

The immediate outer meaning of this verse is quite clear (and is as follows). May (all) penetrate into their own true nature (svātman) which bestows the boon of the highest level of self-realisation (svātmalābha).This is the Lord (deva) Who performs the five divine operations of creation, (persistence, withdrawal, obscuration and grace). He is intent on pouring everything out of Himself and other games and He is the brilliance (which illumines all things) (dyotana)1 and all the rest.The hidden digit of the moon (amākalā)2 which gives life to the universe is His crestjewel and finest ornament while He is the beloved of (the Goddess) Who is His power of free- dom that unfolds from the supremely pure abode of Abso- lute Stability (anuttaradhruvapada). (The verse also) implicitely refers to the three sections of the Aphorisms of Siva in the following way :

a) The first quarter of the verse, [namely, (He) Who is the beloved of the daughter of the Snowy Mountains] refers especially to (Siva), the possessor of power, and so stands for the section called "The Nature of Universal Consciousness."

9

10 THE APHORISMS OF ŚIVA

b) The second quarter of the verse [namely, '(He) Who bears as a crestjewel the budding moon'] refers especially to Śakti and so stands for the second section called "The Arising of Innate Knowledge." c) The remaining part of the verse deals with that which enacts the cosmic drama and so stands for the last part (of the Aphorisms called) "The Vibration of the Powers."

Obeisance to Śiva Whose body is unique, perfectly full consciousness, unobscured by the radiance (sphurattā) of His own eternally manifest (nityodita) light (ābhāsa).

The contracted, individual Self (ānavatman) is made manifest by the radiance of Siva's obscured form (avrtākrti) which flows incessantly out of His own eternally manifest light. At one with Him, it consists of (the many forms), such as the colour blue, that appear, each distinctly manifest, (to constitute the phenomenal world). In reality, even in this state, (Siva's) perfectly full, compact being and consciousness is not obscured. The third section (of the Aphorisms) elabo- rates on this point in the context of practise. The particular work we are reflecting on contains the teachings transmitted through the line of Masters which amount to this, namely, that one's own true nature is Śiva. As is written further on: "the Siva-nature inherent in the Self of all (living beings) is not destroyed (akhandita)."3 But how can (a soul) subject to transmigration possess this Śiva- nature? (In reply we) say that (although our Siva-nature) is seemingly obscured due to the power of delusion (vimohanī- śakti), in reality it is unobscured because it shines perpetual- ly. If it were (really) covered over, all daily life would come to an end. As (Bhāskara) will go on to say: "That (Śiva- nature) is enveloped by the manifestations, etc., of conscious- ness (jñāna) consisting of subjectivity, objectivity and the rest."4

The First Light 11

What then removes this (obscuration)? (We say that) nothing but the Lord's grace (can do this). Accordingly (it is said): "O Goddess, it is by the power of grace (saktipāta) that one is led to a true Master." When (one has) this grace, one's own true nature, as described above, becomes clearly apparent. In this way all things are possible for one who is such. As (Bhāskara) will say later: "One's own true nature (svasvarūpa) is Siva directly apparent (sakșāt)"5

(The line of transmission of the Aphorisms and of their teachings) Originally, the Aphorisms of Siva of the Master Vasu- gupta appeared on the hallowed Mahadeva mountain at the divine command of a Siddha. Subsequently, he transmitted (them) along with (their) secret to the venerable Brahmin (sūri) Kallața who (wrote) the Aphorisms on Vibration (Spandasūtra) as a commentary on (the first) three of its four sections and The Wishgranting Gem of the Purport of Reality (Tattvārthacintāmani) on the last. He transmitted the secret in this way to his maternal cousin, the venerable Pradyum- nabhatta who, in his turn, gave it to his son Prajñārjuna who told it in the same way to his disciple Mahādevabhatta who gave it to his son, the venerable Śrīkaņthabhatta. (Now), I, Bhāskara, the son of Divākara, having received it from (Srīkanthabhatta) reverently write this commentary (vārtika) on the Aphorisms at the insistance of my disciples. I will now explain these Aphorisms (for them, for they are) young and, having strayed from the (true) tradition (āgama), their minds are confused by erroneous notions. Indeed, the Siva-nature inherent in the Self of all (liv- ing beings) is not destroyed (akhandita) (but) it is constant- ly enveloped by the manifestations, etc., of consciousness consisting of subjectivity, objectivity and the rest.

12 THE APHORISMS OF ŚIVA

One's own true nature itself is Siva Who is conscious- ness (cidtman). It does not differ from Him as others believe it does. This Siva-nature is proved to exist by the experience everyone has of their own existence (svānubhavasiddha).It is the abode of the sovereign power of the Self which is perfect, transcendent and the cause of (all) phenomena (kārya). It is the place wherein all things repose.The freedom to generate emotion (bhäva) and other such (creative) functions is the sign of its presence, which only the aesthete can realise, in the individual centres of consciousness (cidanu) (which pres- ence) inspires its recognition at every moment in the course of daily life. The individual soul fails to realise (his true nature) because it seems to be obscured by the objectivized consciousness (idantājñāna) engendered by the conditioned (māyīya) subjectivity he freely chooses to will into existence. Therefore, Lord Siva, desiring to enlighten those who are the objects of His grace so that they may realise this, brought the Aphorisms (into this world).

Śiva, overcome with compassion, spoke these apho- risms (one after the other) in an ordered sequence of revela- tion to remove this enveloping obscuration and make known His own nature. One's own true nature is Siva directly apparent (sakşāt). The universe which is the body of consciousness6 and the Wheel of Energies (kalācakra) is generated by His expansion (unmeșa) and contraction (nimeșa). (All things) arise and fall away in consonance with the extension and withdrawal of (His) power.7 There are many conflicting views concerning His true nature (svarūpa) and (so) Siva composed the (following) aphorism to refute them.

The Aphorisms are arranged in an ordered sequence for the benefit of those fit to receive them. The reason for this is

The First Light 13

that they lead progressively to the highest state of realisation in stages as one climbs stepwise to successively higher levels. Thus, those blessed with the most intense grace (tīvratara- śaktipāta) (are enlightened) by the knowledge of Siva (direct- ly) (śāmbhavajñāna), those blessed with a middling degree of grace (tīvramadhya), by a knowledge of (Siva's) power (śākta- vijñāna) and those whose grace is weak (manda) by a knowl- edge of the individual soul (āņavajñāna). The universe, which is nothing but pure consciousness, the Wheel of the Energies of consciousness, will and the rest as well as its attendent causes, namely, the five (pure) princi- ples beginning with Siva and the expansion of the powers Khecarī (Gocarī, Dikcarī and Bhūcarī),8 are (all) generated and persist in consonance with (Siva's) expansion and contrac- tion, which correspond to the extension and withdrawal of (His) power. Philosophers belonging to various schools disagree with one another because of the differing order of impurity to which they are subject. Thus the materialists (laukika) think that the Self is the body endowed with consciousness; the logicians (naiyayika) that it is the intellect endowed with the qualities of knowledge etc .; the Mīmāmsakas (believe it to be) the subtle body (puryastaka) and the Buddhists, a flux of per- ceptions; certain Vedāntins and the Mādhyamikas (think it is) absolute non-existence (abhāvabrahman) and the Pāñcarātrins, unmanifest nature (avyakta) while the Sāmkhya maintains that it is the state of the subject devoid of intellective con- sciousness (vijñānakalā); some Vedāntins (believe that the Self is the) Isvara principle, the grammarians that it is the Sadāsiva principle and the followers of the Trika and other (similar schools) that it is one's own nature which both transcends the universe and is at one with it. All these are cheated by Māyā of (their) real (paramārthika) freedom and (their consciousness still) resides on the plane of relative distinctions.9

caitanyamātmā Consciousness is the Self. 1/1

14 THE APHORISMS OF ŚIVA

The nature of the Self is consciousness which is proved (siddha) to be both knowledge and action. It is unobscured so who can deny its iva-nature?10

Exposition

Kashmiri Śaivism teaches that at the macrocosmic level con- sciousness is pure Being, the absolute itself, beyond all specifica- tion." Moreover, it maintains that all that is perceived exists as an object of perception because it is perceived as such. This implies that the activity of consciousness is the same for all existing things, whether conscious or unconscious (sarvasāmānyarūpa). Thus, nei- ther space, time nor form can divide it, nor can ignorance obscure it, for they are all part of this reality. Moreover, consciousness has the power to make everything it comes into contact with conscious and is free to do all things as it is to know them. In short, con- sciousness is itself perfect freedom understood as the union of all knowledge and action. Paramaśiva alone enjoys this freedom, as all other beings depend on His autonomous consciousness for their existence. Indeed, the freedom of consciousness specifies Paramaśiva's state more than any other of His divine attributes, for it is on this that they all depend. According to Kșemarāja this same consciousness is, in micro- cosmic terms, the pure reflective awareness of the absolute ego which is the uncreated subjectivity that is the essence of the con- ceived (kalpita) subjectivity attributed to the body, intellect, vital breath and the emptiness experienced in deep sleep. The presence of this universal consciousness gives life to the psycho-physical organism and impels the activity of the senses and mind. It is through this activity that we can discern the presence of conscious- ness and ultimately experience its true nature. This means that, from the point of view of practise, there can be no means outside consciousness by which consciousness can be known. All the forms of spiritual discipline through which we come to experience the true nature of consciousness are also ulti- mately consciousness. In short, consciousness is known by being conscious. Nothing can obscure it. It is free of all means (anupāya) and self-illuminating (svaprakāśa).

The First Light 15

(Śiva), the Great Lord, spoke (the following) aphorism which defines (the nature) of that obscuration:

jñānam bandhaḥ Knowledge is bondage. 1/2

The knowledge (based on the notions) 'I' and 'this is mine' arises clothed in speech12 and consists of the percep- tion (pratha) of relative distinctions. It is rooted in the impurity of Māyā and is said to be bondage, whose mark is the obscuration of ignorance.

The impurity of Māyā (māyīyamala) is bondage. It is the impurity of individuality (ānavamala)13 that obscures one's own sovereign power which is the (lower order of) knowl- edge. (This knowledge) is the multiple diversified perception that, associated with (the notions) 'I' and 'this is mine', is fashioned from one's own nature. This happens because (the soul's authentic nature) is obscured by the notions of 'exis- tence' and 'non-existence' which arise according to whether there is unity with or division from, the light (of the subject's consciousness). They belong to the Supreme Lord Himself Who, eternal and pervasive, denies His own nature, as does an actor, and assumes the role of an individual soul by tak- ing limitations (onto Himself) by His power of Māyā which can bring about the impossible, in order to make manifest the cosmic drama.

Exposition

Bhäskara equates the knowledge to which this aphorism refers with the discursively represented perceptions that bind the individual soul, based as they are on the ego-sense, centred on the objectively perceivable body, mistakenly identified with the per-

16 THE APHORISMS OF ŚIVA

ceiving subjectivity of consciousness. As the form of knowledge that results from these perceptions is based on the relative distinc- tion drawn between subject and object as well as between individ- ual objects themselves, Bhāskara attributes it to Māyīyamala which is the impurity that engenders the sense of duality. Ksemarāja, however, takes a step further back, as it were, and attributes this type of knowledge to Anavamala which is the metaphysical igno- rance through which the universal subject voluntarily limits its own consciousness down to a point source of awareness (anu) by falsely identifying with the psycho-physical organism with the result that, ignorant of its true identity, its capacity to know and act is severely restricted. This identification gives rise to differentiated perceptions, confused by which the fettered soul (pasu) looses sight of the universal nature of its own 'I' consciousness. Again, at the macrocosmic level, it is through such perceptions that Siva projects onto the emptiness of His own nature all the lower-order subjects and their worlds. Empirical knowledge of a discursive order is thus equated with the incomplete knowledge of the unity of con- sciousness that binds the individual soul.14 Ksemarāja is quick to point out, however, that this state of affairs is entirely self- imposed. When we no longer choose to try and grasp the nature of things in this way and stop seeking to overcome our false sense of incompleteness by clinging to the perceptions of material objects which we misguidedly feel we can possess, the all-embracing reali- ty of consciousness becomes spontaneously apparent.15

(Śiva) spoke (the following) aphorism that defines (the nature) of the powers that delude the fettered soul in order to explain what causes speech to pervade (thought):

yonivargaḥ kalāśarīram The group of sources constitutes the body of obscuring energies. 1/3.

Know the sources (yoni) to be the four powers which are the universal causes of all things. They are Ambā, Jyesthā, Raudrī and Vāmā (all of which) are Siva's forms.

The First Light 17

The group or aggregate of these (powers) constitutes the body in the midst of the obscuring energies of (the phonemes ranging) from A to KS that give rise to speech (śabda). These obscuring energies are variously called "mothers," "powers," "goddesses" and "rays." They mani- fest the notions (pratyaya) of the fettered soul by pervading them with speech. Thus he becomes their victim because the knowledge they manifest invariably deprives him of his power.16

The wheel of obscuring energies consists of (the phon- emic energies ranging) from A to K$ and arises from the four powers that are (collectively) the cause of every power. This wheel of obscuring energies, which consists of the gross phonemes, assumes, by the conjunction of words and sen- tences, the form of speech in its entirety and diversity, whether that of common or learned parlance (laukika and alaukika), (and so) generates the notions of the fettered due to which they are deprived of their power and become the objects (of their) enjoyment.

Exposition

Kșemarāja reads this aphorism along with the previous one and explains that it refers to the remaining two impurities which condition consciousness, namely, the Impurity of Māyā (māyīya- mala) (including the five obscuring coverings, kañcukas)17 and the Impurity of Karma (karmamala). So, from Kșemarāja's points of view, this aphorism should be translated as follows: The group of categories associated with the Womb (of diversity) and the body of obscur- ing energies (which give rise to limited action are also binding). The Cave (guhā), the Knot (granthi), and the Womb of the Uni- verse (jagadyoni) are some of the many expressions used to denote Māyā. Here it is referred to as the Womb because it is through it that consciousness creates the world and body of each individual soul by giving rise to an awareness of relative distinctions both

18 THE APHORISMS OF ŚIVA

directly (saksāt) between himself and his environment and indirect- ly between the objects which populate his world. The domain of its binding activity is the so-called impure creation (asuddhasrsti) rang- ing from the category Maya down to that of Earth. It is the basis of the Impurity of Karma (karmamala) here called the "obscuring ener- gy" (kalā) which is the power that gives rise to limited action equat- ed generically with Māyā. Kșemarāja writes:

Kalā is that which generates (diversity, kalayati), that is, it projects outwards. It is the power of Māyā which differen- tiates and conditions by limitation. It is due to this that (the individual soul) is deprived of its power. In other words, his sovereign freedom is hidden by his own Māyā.18

When an individual is strongly affected by this impurity he feels that he is totally lost and worth nothing as a human being and that he is a helpless victim of the circumstances which in reality he has created for himself as a consequence of his past actions. Bhäskara's interpretation of this aphorism differs consider- ably from Ksemarāja's. According to him, the 'group of sources' (yonivarga) refers to the four principle energies of the absolute (anuttara), namely, Vāmā, Jyesthā, Ambikā and Raudrī.19 While 'the body of obscuring energies' (kalāśarīra) refers to the fifty powers of consciousness represented by the letters of the alphabet that emerge from these four energies and go on to generate the world of words and meanings. These four powers are:

1. Vāmaśakti-Also called Vyomavāmeśvari,20 it is the power of bliss (ānandaśakti) which, beyond even the supreme energy of the will (parātitā), is the source of all the other energies.This is the tran- scendental awareness (anākhyā) of universal consciousness which, beyond time, pervades the three moments of creation, persistence, and destruction to which all phenomena are subject. It is the supreme state of Kundalinī which is Siva's creative free- dom consisting of the union of the three levels of existence, viz., Śiva, Śakti and the individual soul, represented by the powers of the absolute, will and the unfolding of knowledge held together in harmonious union. She is the goddess presiding over those subject to the incessant round of transmigration, creating as She

The First Light 19

does for the ignorant the world of diversity and illusion, and also the bestower of Siva's power to those who have overcome ignorance.

2. Jyesthāśakti-This is the second energy that emerges from the absolute as the power which gives rise to persistence (sthiti). For the Well Awakened it is the power through which the pure knowledge and action of universal consciousness is created in them.

3. Raudrīsakti-This power is responsible for the withdrawal (samhāra) of the enlightened awareness created by Jyesthā. It blocks the path to liberation by giving rise to doubts in the aspi- rant's mind or attachment to the occasional pleasures of samsāric existence which divert his attention from the ultimate goal.21

4. Ambikāśakti-Ambikā personifies the powers of consciousness which maintain the state of awareness at a single steady level. Thus Ambikāśakti prevents the fall of the elevated yogi to lower states, but at the same time hampers the rise of those less elevat- ed to higher levels.

Now, are these energies and the knowledge they mani- fest (supported by any) sustaining ground? In response to this query (Siva) said:

jñānādhișțhānam mātṛkā The ground of knowledge is Mātrkā. 1/4

There are two forms of knowledge, according to whether it is superior or inferior. Mātrkā is the one power which is the ground or support (of both).

The inferior and superior forms of (this) two-fold knowl- edge are due to the perception of division and the manifesta- tion of unity, respectively. The power (Mātrkā) is the mother of the universe and sustains and presides over both types. In the

20 THE APHORISMS OF ŚIVA

case of superior knowledge (She is) the power called Aghorā because She manifests both the inner reality (of undifferentiat- ed consciousness) and the outer reality (of the All) as Her own nature. Inferior (knowledge is the domain of the aspect of Mātrkā) called Ghorāśakti who directs the consciousness of (the fettered soul) out of himself because of his failure to reflect upon the unity of reality and obscures his Siva-nature.

Exposition

Kșemarāja explains that the Impurity of Individuality (ānava- mala) which limits the freedom and awareness of consciousness, the Impurity of Māyā (māyīyamala), which gives rise to diversity and the awareness of relative distinctions, together with the Impu- rity of Action (karmamala) which binds the individual to the fruits of his action, respectively, obscure the infinite powers of will, knowledge and action of universal consciousness. This obscuration is the basic condition necessary for the emergence of differentiated perceptions (vikalpa) out of the body of consciousness. This apho- rism goes on to discuss the remaining factor essential for the for- mation of mental representations and the empirical knowledge which they make possible, namely, speech. It is a fact clearly proved (siddha) by personal experience that speech is invariably associated with thought.22 It is the vehicle and essence of thought, while thought is the source of speech, they stand and fall together. Mental representation which orders the influx of sensations and presents us with a meaningful, balanced picture of the outer physical environment, memory, the elaboration of ideas and the shifting tide of emotions are all intimately connect- ed with language. Language and the awareness which renders it meaningful serve as the essential connection between the inner world of consciousness and the outer world of material objects. From this point of view, even animals have a language of their own insofar as they respond purposively to their environment and hence must, in some sense, grasp the implications of their situa- tion. One could say that the world we live in as individual perceiv- ing and thinking subjects is a product of language. To grasp the basis of language is to come in touch with the very cause of the

The First Light 21

world of our daily life. The creative awareness (vimarsa) through which language becomes meaningful and by virtue of which we can articulate our intentions and ideas, both to ourselves and to others, is here termed Mātrkā, said to be the unknown mother of all things.23 As Abhinava explains:

Mātrkā is the power one with Bhairava in His form as the Mass of Sounds (śabdarāśi). The various aspects of objectiv- ity in it are not yet manifest but are yet to come, thus it is called Mātrkā (lit. 'little mother') because (this energy) con- tains in a potential state (the manifest universe like an expectant) mother.24

Thus Mātrkā is equated with Śiva's creative power of action.25 Born of Siva's will when He desires to manifest His power as the breath animating all creation, She is the 'unstruck sound' (anāhata) heard at the supreme level of speech (parā väc)26 which is both the vitality (vīrya) of Śiva and the power hidden in Mantra. Kșemarāja quotes the Essence of the Tantras (Śrītantrasadbhāva):

O dear one, all Mantras consist of letters and energy is the soul of these (letters), while energy is Mātrkā and one should know Her to be Siva's nature.27

Mātrkā as Mantric energy is the source of the higher liberating knowledge of non-duality when She acts as the power Aghorā which makes inner and outer manifest as one with Her own nature in the all-embracing experience of liberated consciousness.28 Mātrkā is also the basis of the lower binding knowledge associated with discursive thought when Her true nature is unknown and func- tions as the power Ghora which deprives man of the awareness of unity and obscures Siva's universal activity.

The Lord spoke (the following) aphorism in order to put an end to the knowledge which envelopes (and obscures the consciousness of the fettered) so as to manifest one's own essential nature (svasvarūpa):

22 THE APHORISMS OF ŚIVA

udyamo bhairavaḥ Bhairava is upsurge. 1/5

Śiva is the conscious nature (cidātman) which is full (and perfect) in all respects. 'Exertion' (udyoga), 'expansion' (unmeșa) and 'upsurge' (udyama) are the terms denoting His state of being when He wishes to generate phenomena (kārya) without, in this way, abandoning His own essential nature (svasvarūpa). This same (state of being) is said to be the universe, Siva (sārvatattva) and Bhairava. Bhairava also abides there in the brilliant radiance of (His) own vibration (parispanda). The All-pervasive Lord of Con- sciousness is called (Bhairava) here (in this aphorism) because (He sustains all things by) filling (them with His infinite consciousness, bharana), plays (the game of destruc- tion, ramana) and emits them (out of Himself, vamana)29 and also because He perceives His own undivided (akhaņdita) light (nijābhāsa).

(Certain) individuals are fit to practise the Divine Means (śāmbhavopāya) and so, without having to meditate or recite Mantra, etc., are mystically absorbed in the highest Bhairava Whose nature it is to 'fill' (bharana), 'resound' (ravaņa) and 'emit' (vamana). They have been inwardly puri- fied by an intense descent of the supreme power (of grace) and (so) are fit to be graced with, for example, the vision of those perfected in yoga (siddha) or by eating the sacrificial pap (caru). By relishing the flow of the aesthetic delight (rasa) which is the nectar of (Bhairava's) power of knowledge and action which constantly extends (out of consciousness), they experience absorption (āveśa) in their own nature (svarūpa) which abounds with the relish of the aesthetic delight (rasa) of its ever renewed and life-giving nectar. When the true essential nature (svabhäva) of those who exert themselves in this way unfolds, (a state) is attained (in which) the obscur- ing covering of the light of consciousness is absent.

The First Light 23

Exposition

Kșemarāja comments on this aphorism:

The upsurge (of consciousness) is the sudden emergence of the highest level of intuition (pratibhā), the outpouring (ucchalanā) of consciousness consisting of the (ever) extend- ing awareness (vimarsa it has of its own nature). It is Bhairava because He is full of the entire universe insofar as He is the unity (sāmarasya) of all His powers and assimi- lates into Himself every differentiated perception (kalpana). (He appears in this form) to those (yogis) who, devoted to Him, are solely intent on the inner reality (of all things), in order to make their own Bhairava-nature manifest.30

The yogi who has reached the highest level of practise (śāmb- havopāya) merges with the active effort exerted by the vibrating power of awareness which impels and gives life to the senses and mind. He witnesses it as the outpouring of the activity of con- sciousness through which his universal nature as Bhairava is instantly made manifest. This aphorism instructs him not to try to grasp his own nature by his personal efforts alone but to let him- self be carried along by the innate exertion of his own nature iden- tified with the supreme intuition (parāpratibhā) of the freedom (svā- tantrya) of consciousness. This flux of energy, at one with the yogi's true nature, is Bhairava. It contains within itself all the powers of the absolute and spontaneously assimilates all differentiated per- ceptions (vikalpa) the instant it emerges, carrying the yogi in a flash to the highest level of consciousness. Awakened by the grace of his Master, the yogi is absorbed in the highest state of contemplation (śāmbhavasamāveśa) on the plane of being beyond mind (unmanā),31 situated in the centre between one thought and the next from whence the world of differentiated perceptions is emitted. Mātrkā operates as Aghorāśakti through which the yogi severs the restraints imposed upon him by the three impurities and achieves the supreme knowledge (parajñāna) of the enlightened through this all- powerful expansion (unmesa) of his consciousness.

24 THE APHORISMS OF ŚIVA

The body of consciousness which is the light of one's own true nature (svasvarūpa) (never) changes even when the Bhairavic nature that exerts itself in this way expands out (to fill all things with its divine powers, unmesa). When the Great Lord had said this, He uttered the following apho- rism in order to explain that one's own abiding state of being (svasthiti) also remains unaltered when (the powers of consciousness) are withdrawn (back into it, nimesa):

śakticakrasamdhāne viśvasamhāraḥ When the Wheel of Energies fuses together, the universe is withdrawn. 1/6

The energies are the entire universe32 and their nature is knowledge and action. (Their) functions have been explained before. (They are said to form) a circle (cakra) because they illumine (cakana) all knowledge and action.33 Its fusion is its assimilation into one's own nature engen- dered by the involution (nimeșa, of consciousness) due to which its withdrawal (samhāra) and merger (into con- sciousness) takes place (and it resumes its original) Siva- nature. Similarly, the same Supreme Soul Who is Bhairava (becomes) Śiva when (He acts as) the impelling cause that engenders the expansion (unmesasambhrti) of the knowl- edge consisting of words, denoted meanings and the rest.

The point is that when one reflects that the universe, consisting of the powers of knowledge and action, is not sep- arate from the absolute (anuttara), which is both the light and reflective awareness (of consciousness), it dissolves away, fusing with Siva's (divine) fire of supreme consciousness. Thus, as the effect resides at one in this way within its cause, one's own abiding state of being (svasthiti) is (never) obscured even in the state of withdrawal (nimesāvasthā).

The First Light 25

Exposition

Kșemarāja's commentary on this aphorism does not disagree with Bhäskara's but adds a new dimension to his interpretation of it by presenting it from the Krama point of view. Thus he explains that:

Bhairava Who, as we have said, is this upsurge (of con- sciousness, udyantrtā), consisting of the emergence of Supreme Intuition, possesses an inscrutable power of free- dom which is the supreme (parā) and absolute (anuttara power of consciousness). In so far as (this power) attends inwardly (to its own nature) while perceiving outwardly (the totality of manifestation), it pervades the successive movement (krama) and simultaneous existence (akrama) of every (moment of each) cycle of energy and although said to have (also) transcended both succession and its oppo- site, as well as emptiness and fullness, is not in itself any of these. (This power) manifests the play of the expansion of the cycles of the powers of creation (persistence and destruction) on the screen of its own nature commencing with the Earth (principle) right up to repose within the supreme subject.34

In other words, the yogi's experience of the absolute (anuttara) is coupled with the emergence within him of the supreme creative intuition (parāpratibhā) through which, indepen- dent of all other causes, consciousness reflects the universe within its own nature.35 Bhairava, with Whom the yogi is now identified, is the upsurge of the exertive force (udyama) that impels the flux of the power of His infinite freedom which absorbs the entire uni- verse from the grossest category-Earth-up to its resting place in the supreme subject. The inner exertion of Bhairava-consciousness is thus made complete by the consciousness of its power. The two are united together through the practise of Bhairavamudrā in which the yogi maintains his inner (antarmukha) awareness of the exertion of the Self while its energy flows out through the extroverted (bahirmukha) activity of the senses.36

26 THE APHORISMS OF ŚIVA

Thus, according to Ksemarajā, the yogi is now instructed to contemplate Anākhyā (lit. 'the Inexplicable'), the power of his own consciousness which pervades the cycle of energies that create, maintain and destroy the universe of perceptions functioning through the subject, means of knowledge and object in three moments of the cycle of cognition. Their simultaneous (akrama) as well as successive (krama) appearance is recognised to be the cre- ative flow of Anākhyāśakti which transcends both the successive movement of the powers of consciousness and their non-successive movement while being at the same time both. Although both full of all things and void of diversity, this power is neither empty not full. In the Hymn to the Womb of Consciousness (Jñanagarbhastotra) the poet writes:

I place in the Heart (of my awareness) the Supreme God- dess of Consciousness Who shines radiantly beyond all things and Who, by removing the support of the three sequences (of creation, persistence and destruction), allows one to cross beyond the three changes; She Who is beautiful, Her body one with change and Her nature unchanging.37

The yogi who thus contemplates the power of Anākhyā which contains and is the circle, or collective whole of all the powers of consciousness, while continuing to sense the world about him, experiences the dissolving away of the universe of duality. Burnt by the fire of consciousness of the universal subject, the diversity of perceptions becomes one with it in the withdrawal (nimesa) of diversity back into unity.

The difference that prevails between the waking and other (states)38 does not obscure the unchanging (acyuta) conscious nature because (this diversity of states is the result of) the activity of one's own essential nature (svasva- rupaparispanda). The Lord of the gods accordingly spoke (the following) aphorism in order to explain that this is so:

The First Light 27

jāgratsvapnasuşuptabhede turyābhogasamvit The consciousness which is the expanse of the Fourth State (abides constantly in) the various (states) of waking, dreaming and deep sleep. 1/7

The Fourth State is said to be (contemplation, that is) the reflective awareness of the compact unity (and undi- vided Being) of one's own essential nature (svasvarūpaika- ghanatā) because it pervades all (other states) of conscious- ness. It is consciousness, called the expanse of the Fourth State of the abiding condition in which ignorance has fall- en away. It is the (inner) nature of the perceiving subject who thus abides clearly evident and extends (as one) even when division prevails due to the waking and other states.39

States of recollection and others like them and those which involve a loss of consciousness are included in those of dreaming and deep sleep, respectively. Thus, because other states (such as these) are said to be included in the three principle ones (of waking, dreaming and deep sleep) they need not be dealt with separately. These three states unfold in this way, each with their distinctive functions, when the yogi emerges out of contemplation but, because he is aware of his own unique and undivided Being, the obscu- ration which covers the true nature of reality engendered by these three states does not exist (for him). Therefore, one who attends to his own perfectly integral nature has no need to exert himself to practise contemplation because the pre- cept (to do so) does not apply (to him) (nor is the practise of contemplation possible) for one who attends to that which is incomplete and the locus of limitation because (his doing so) runs contrary to the attainment of fullness.

Exposition

The persistence of an underlying awareness of consciousness experienced as one's own most essential nature which both per-

28 THE APHORISMS OF ŚIVA

ceives and acts through its instruments, the body, senses and mind, is central to the teachings of the Stanzas on Vibration and is prefig- ured here in the Aphorisms where it is repeatedly referred to as the Fourth State. We have already had occasion to discuss this point in a number of places to which we refer the reader.40 As we shall see later, the development and maintenance of this awareness, that is to say, the Fourth State, is an important part of the practises taught in the Aphorisms.

Once the Supreme Lord had said this (He went on) to utter (the following) three aphorisms to elucidate (the true nature of) the waking and other (states) so that (all) may attain liberation in this very life.

jñānam jāgrat Knowledge (born of sensory perception) is the waking state. 1/8

Sensory perception is a product of the intellect, ego and mind (coupled with the sensations) of sound touch, form, taste and smell. The power of knowledge which belongs to the conscious nature (cidātman) actively mani- fests (sphurati) in this way in the form of the cognizing sub- ject, means of knowledge and the object of cognition. Here this is (said to be) the waking state which (marks) the loss of the fettered soul's true nature (svarūpahāni).

The meaning here is that the perception born of the external activity of the senses has as its material basis smelling, tasting, seeing, touching, speaking, comprehend- ing, self-arrogation and ascertainment. The waking state, attended by the limitations (upādhi) imposed by the subject (object and means of knowledge), obscures the true nature of the fettered but bestows upon those who are free the radiant brilliance of their own nature.

The First Light 29

Exposition

The waking state is the form of awareness which prevails when the knowing subjectivity (veditrtā) is totally absorbed in the sensations which come to it through the senses.41 In this state living beings, gross elements and the words which denote them are made manifest outside the subject42 and, unlike objects perceived in a dream, are perceptible by everybody (sādhāraņa)43 . This state arises though the activity of the wakeful body and senses and hence yogis call it "Established in the Body" (pindastha). For them it is the state of awareness they experience when concentrating one-point- edly (dhāraņā)4 on an object.45 Those who have gained insight into reality (jñānin) and express its nature in metaphysical terms, call this state "Everywhere Auspicious" (sarvatobhadra) because it rep- resents the state of consciousness manifest as the ubiquitous full- ness of objective being (vedyasattā).46

svapno vikalpaḥ Dreaming consists of thought constructs. 1/9

The thoughts of the pervasive perceiver5 that, constant- ly renewed, emerge inwardly in the absence of external objects are said (to constitute) the dream state. The liberated condition (patibhāva) (makes these) thought constructs firm (and full of divine consciousness) while due to the fet- tered state, they are, on the contrary, unstable and said to be the covering (which obscures) the Lord Who is the power (of consciousness).

The dream state obscures the true nature (svarūpa) of the fettered soul. It consists of the constantly renewed emergence of thought constructs each of which perform their own func- tion and whose contents are diversely manifest forms such as towns, mountains, forests and groves, generated inwardly in the absence of external objects and independently of them when the (waking) state (in which they appear) ceases.

30 THE APHORISMS OF ŚIVA

Exposition

The dream state is one in which the dreamer is unaware of outer sensations and does not perceive external objects.48 In this state the subject is not a perceiver but one who thinks (vetr). Turned in on himself, he reflects (vimrsati) on the mental impres- sions (samskāra) previously formed in his consciousness by outer objects and orders them into thought constructs (vikalpa). The dream state,49 therefore, occurs not only while we are asleep, but also during the phase of perception in which the external object50 is inwardly represented mentally. The Impurity of Karma (karmamala) persists here only as a latent trace while the objects perceived inwardly are illusory creations of Siva generated in the individual subject's mind and hence not perceivable by all.51 The practise of Dhyäna, in which an object of meditation is repeatedly mentally represented in such a way that the yogi there- by achieves absorption, is said to take place in the dream state.52 The yogi's vital breath and all his ideas are then drawn together into one place in which his awareness is firmly established. Yogis there- fore call the dream state "Established in One Place" (padastha). From their point of view it is a higher, subtler level of consciousness than waking and hence it is easier to rise from it to a state of mysti- cal absorption .Those who tread the path of knowledge (jñānin) call this state "Pervasion" (vyāpti) because it corresponds to autono- mous cognitive awareness which, no longer conditioned by the object of knowledge, is free to pervade everywhere.53

aviveko māyāsaușuptam Deep sleep is Māyā, the lack of discernment. 1/10

When the power (of consciousness) consisting of cog- nition and its object does not manifest and, lacking in awareness (vimarsa), one fails to discern the conscious nature, the (same power) is said to be Māyā because it nour- ishes the net of darkness that covers (consciousness). It is the state of deep sleep (in which) memory and its objects (reside in an unmanifest form) in the consciousness which

The First Light 31

abides in one's own nature. In so far as (these states may represent degrees) of rest the liberated (enjoys) in his own nature (or else the types of) obscuration which affect the fet- tered soul, each one of these three (states) is of three types formed by conjoining each to the other, taking one or other as primary or secondary.54 (All these states) are rightly understood to be those of the conscious nature. Thus the Lord55 is here, in the two states (of waking and dreaming), cognition and its object, while in the other (states of) deep sleep and the Fourth, the omnipresent Lord is said to be consciousness.56

The point made in these verses is as follows. (When) the power (of consciousness) which spills out of itself here (in the form of both) sensory awareness (vedana) and (its) objects, ceases to be active, withdrawing its rays, as does the sun (at night) and the Self, whose nature is pure conscious- ness (remains) unmanifest, (this power) becomes the net of darkness (that obscures consciousness), that is, deep sleep which is Māyā. There, objects and all that one recalls (of them) continue to exist only within one's own pure, unob- scured nature. And that also exists, otherwise the fact that after waking one recalls having slept well and that one knew nothing could not be reasonably explained. Thus, the inher- ent nature of the liberated (pati) is manifestly apparent in these three states while that of those in bondage is not, as is proved by the very nature of things (svabhāvasiddha).

Exposition

The state of deep sleep is characterised by an absence of outer physical and inner mental activity. It is one of silence (tusnībhāva) in which there is neither object nor means of knowledge.57 It is the emptiness (śūnya) of the individual subject void of all content who persists, deprived of all support, as the negative correlate of the object.58 It is a state of potential said to be the "seed of the

32 THE APHORISMS OF ŚIVA

universe"59 where everything is merged within the subject in the form of latent impressions (samskāra) which give rise to the world of differentiated perceptions when he wakes up. As such it is the microcosmic equivalent of universal destruction (pralaya)60 when the categories of experience (tattva) in the realm of diversity dis- solve away.61 Although the same cognizing subject present in the waking and dream states persists here also, he appears to be absent because the object and means of knowledge, with which he former- ly identified, are no longer present.62 Only the Impurity of Individ- uality (ānavamala) continues to operate, contracting consciousness and depriving it of its awareness and freedom. Thus, unsupported by the other impurities, it leaves the subject in a state of emptiness. As the individual living soul (jīva), the 'void subject' (śūnyapramātr) present in this state, is the source from which the powers of the senses and vital breath spring when he rises from sleep. We can distinguish between two types of deep sleep; one is totally without object (apavedyasusupti) which we recall when we awake and think, 'I knew nothing at all'. In the second type the Impurity of Māyā (māyīyamala) continues to function in a subtle way and so has some objective content (savedyasusupti), as we know from the fact that when we awake from this state we think 'I slept well'. For the yogi, deep sleep is closer to the state of universal con- sciousness than waking or dreaming, for here the subject alone exists. He calls it "Established in Form" (rupastha) because, as the perceiver, the subject is the creator of forms (rūpayati) and hence is pure form.63 So while the average man experiences this state as an absence of consciousness, for the yogi ' deep sleep' is his contem- plation (samädhi) in which he is in a state of transcendental aloof- ness (anudāsīnya), freed of the awareness of the distinction between subject and object.64 Those who seek knowledge call this state the "Great Pervasion" (mahāvyāpti) because, established in subjective consciousness, they are even freer of the restrictions imposed by the object than they were in the 'Pervasion' (vyapti) of the dream state.65 Our account is not, however, complete. A distinctive feature of the Kashmiri Saiva conception of these states is, as Bhāskara points out, that each one contains the others. In this way there are nine states, which we shall now briefly examine.

.The First Light 33

1. Waking in waking (jāgrat-jāgrat) This state is technically called "Unawakened" (abuddha). The awareness of the individual is here entirely centred on the body and totally given over to objectivity (prameyabhāva). Completely unconscious of his own subjective nature, he never asks himself who he is. Whenever he sees an object, he immediately identifies with it and totally forgets himself as the perceiver.

2. Waking in dream (jāgrat-svapna) This state is technically called "Awakened" (buddha) and aris- es when subjective consciousness enters objective consciousness and looses awareness of outer objectivity, while continuing to per- ceive the mental impressions created by it. We can catch ourselves in this state when we find ourselves staring at something absent mindedly, carried away by our own thoughts.

3. Waking in deep sleep (jāgrat-sușupti) This is the state we experience when we loose consciousness of both our outer physical and inner mental environment. For a moment we are a complete blank, totally absent from our present situation. The yogi can rest in this state of absorption for long periods of time enjoying the subtle bliss of unity and hence is called "Well Awak- ened" (prabuddha). However, he is only 'Completely Well Awakened' (suprabuddha) when he experiences the Fourth State while awake and can continue to perceive and function in the midst of diversity while maintaining an awareness of his true conscious nature.

4. Dreaming in waking (svapna-jāgrat) This is the state we experience when we are overcome with grief, passion, fear or madness. In it we mistakenly believe that our own mental projections are actual objects appearing before us. A person in this state is sometimes caught in the flux of objective per- ceptions and at other times by the waves of his own mental impressions without being able to distinguish between them. He is constantly coming and going from one sphere to the other hence 'Come and Gone' (gatāgata) is the name given to this state.

5. Dreaming in dreaming (svapna-svapna) This is the dream state proper and is called "Well Dispersed" (suvikșipta) because the individual's awareness is here carried hith-

34 THE APHORISMS OF ŚIVA

er and thither by the mental images which arise within him with- out his being aware of either their cause or purpose. He is in a world where one thing may be transformed into another without this seeming strange, while he has as little control over what he sees, despite the fact that it is a creation of his own mind, as when he was awake.

6. Dreaming in deep sleep (svapna-susupti) This is a state of greater coherence and hence is called "Con- sistent" (samgata). Subjectivity (pramātrbhāva) is more intensely felt so the dreamer can get a better grip on himself and examine the sit- uation he finds himself in. Thus, at the time he realises that the objects before him are not really a part of the external world and that he must be dreaming. He, as the subject, is then clearly evident and he is able to experience a subtle touch of universal conscious- ness while dreaming. However, it is only when he experiences the Fourth State while dreaming, in the 'Atttentive' (samāhita) state, that he is completely awake to himself as the dreamer and can rise directly from the dream state to that of contemplation (samādhi).

7. Deep sleep in waking (suşupti-jāgrat) This state is called "Emergent" (udita) because the emptiness of deep sleep rises up to obliterate all objective consciousness. When the subject awakes from this state he remembers nothing, only that he was completely asleep and had lost all sense of himself and the world.

8. Deep sleep in dreaming (susupti-svapna) This state is called "Extensive" (vipula) because here latent impressions begin to proliferate and mature. The subject in this state is more aware of his nature. Like the faint outlines of a picture, subtle traces of perceptions appear within him at one with his own nature and he rises closer to the state of universal consciousness.

9. Deep sleep in deep sleep (susupti-sușupti) This state is called "Peaceful" (śānta) because while he is in it, the subject experiences a subtle, yet uninterrupted, awareness of his own subjectivity at rest within itself. When he awakens he remem- bers this state as being one of spiritual bliss. Every time he regains

The First Light 35

it, it becomes more intense, until he reaches a state of deep sleep in the Fourth State which is called "Very Blissful" (suprasanna), for now he continues to abide in that state fully aware of his own sub- jectivity and of its blissful nature. Deep sleep becomes for him con- templation (samādhi).

Now (the next) aphorism follows on (from the previ- ous one). Spoken (by Lord Siva), its sense is that these three states of consciousness correspond to the three qualities (guņa):

tritayabhoktā vīreśaḥ The enjoyer of the three states is the Lord of the Heroes. 1/11

The three, sattva, rajas and tamas, are called "quali- ties" (guna). They arise out of one's own essential nature (svasvabhāva) according to (its three) states and are the obscuring covering (which envelopes the consciousness of) the fettered but is not such for the Ubiquitous Lord Who is one's own fundamental state of being (svasthiti) because He pervades every (state).66 Thus, in this way, the body of consciousness (cidvapu) (which supports) the flux of the activity of the qualities (gunaspandanihsyanda) is said to be the experiencing subject (bhoktr) because he appropriates (them) and pervades the unfolding (of this, his divine power). (All this) is one with the activity of his light and so he is the Lord of the Heroes. Thus the arising of the quali- ties are the rays (of this light) and he who in this universe of thought constructs is intent on emitting and assimilating it, is said to be the Lord of the Heroes for he reabsorbs (into himself the entire process).

The three states of consciousness correspond to the dom- inance of one or the other of the three qualities (guna) thus:

36 THE APHORISMS OF ŚIVA

waking = illumination (prakāśa) = sattva dreaming = activity (pravrtti) = rajas deep sleep = delusion (moha) = tamas

The qualities emerge out of Prakrti, the material nature in which they are in a state of balanced harmony, while the states of consciousness are the unfolding of the power of one's own inherent nature. (The subject is the source of these parallel developments and) he who arouses the state of wonder in all these states is therefore called the "Lord of the Heroes."

Exposition

Kșemarāja interprets this aphorism in a way which seems to us less forced then Bhäskara's interpretation. According to him, the 'three states' are, as one would expect, those of waking, dreaming and deep sleep, while the 'Lord of the Heroes' is the yogi who, having discovered his true divine identity, is master of his senses. The gap between one state and the next through which the yogi catches a glimpse of the Fourth State, expands until he is carried beyond all levels and states in his experience of the oneness of the absolute (anuttara). Mindful of the true nature of subject and object in all three states, the yogi is no longer a victim (bhogya) of these states but their master and achieves liberation while yet alive (jīvanmukti). The Well Awakened yogi is said to be the Lord of the Heroes because he is full of the bliss of his mastery over the senses and their universal powers that, vibrant with consciousness, create and with- draw the universe of sensations in consonance with their expansion and contraction. The yogi, now full of the creative activity of con- sciousness, is one with the 'Churning Bhairava' (Manthānabhairava) Who is the hyposthesis of the exertive force of consciousness which 'churns' or arouses its own energy to give rise to the cycles of cre- ation, persistence and destruction.67 But, as Ksemarāja remarks: "He who is not like this is a victim of the waking and other states and so is just a wordly fettered soul. Even a yogi who has not ascended into this stream (of consciousness) is not the Lord of the Heroes but is merely a deluded soul."68

The First Light 37

The (Lord) taught (the following) aphorism the sense of which is that the fundamental state of one's own true nature (svasvabhäva) does not change even when one rises out of contemplation (vyutthāna):

vismayo yogabhūmikāḥ The planes of union are wonder. 1/12

In this way the enlightened (yogi) abides as if wonder struck,69 observing this universe sustained by the Lord Whose body is consciousness and is the cause of all (the phases) of creation (and destruction). (A state of) wonder arises (within him progressively) in consonance with the (development) of a series (of yogic states) that begin with a vision of light (bindu).70 These manifestations of contempla- tion (samādhi) are the planes of union (yoga).

By penetrating into his true nature, which is uninter- rupted consciousness (cidghana), the yogi relishes the life-giv- ing essence (amrta) of the aesthetic delight (rasa) born of objectivity. He then perceives the glorious power (vibhūti) of his own nature which is ever manifest and (fully) unfolded through his uncreated and expanded senses. And so, because he (now) sees a novel, transcendent reality that inspires (him) with wonder, a sense of awe (arises within him) without his having to meditate on the psychic centres (in the body where) the vision of light (bindu) and the rest (occur), or do anything else.

Exposition

According to Ksemarāja this aphorism explains that the yogi who is absorbed in the dense mass of consciousness of his own nature is not merely suspended in his state of realisation, but is

38 THE APHORISMS OF ŚIVA

constantly rising for whatever he perceives lifts him up to still higher planes in a fresh wave of aesthetic delight (camatkāra). The common man does at times experience a similar state of wonder when he, for example, sees a work of art, but the yogi whose con- sciousness has become one with the supreme principle experiences everything he perceives in this way because he, at the same time, views his own nature as the ground and universal cause of all things. The circle of the senses pulsates, expanding and contract- ing, thus repeatedly leading him to new levels of wonder. He is constantly thrown back into the aesthetic rapture of contemplation which he experiences as fresh and marvellously new at each moment. Thus, although he rests in himself full of consciousness, he is at the same time rising (udita) in the wonder of the realisation that his own true nature has of itself within itself. In other words, according to Ksemarāja, this aphorism refers to the yogi who has reached the highest level of consciousness and so, as Ksemarāja expressly declares, it does not refer even partially, as Bhāskara maintains, to stages in the development of the yogi's consciousness on the way to this realisation. The ever-developing sense of won- der the yogi experiences at this level is, as the anonymous com- mentator on Bhāskara's commentary also says, independent and beyond the vision of light (bindu) that developed yogis experience between the eyebrows or any other experience they may have of the other psychic centres in the body.

The Blessed One, Śankara, then explained (in the fol- lowing) aphorism that His universal will (sarveccha) unfolds in this way unobstructed:

icchāśaktitamā kumārī The Virgin is the will, the supreme power. 1/13

The will of the Supreme Self is the highest power of all because it is linked with the (universal) agency of every (act of) perception. (This power is called Kumārī, the Virgin) because (through it the yogi) penetrates into the unobscured conscious nature and so She is the one who destroys (mārinī)

The First Light 39

the abhorrent (kutsa) round of rebirth (srsti). Thus She is the Ubiquitous Lord's (universal) causal power (kāraņa) which is everywhere one and unchanging (akhandita).

The meaning here is that (the liberated yogi's) freedom (operates) unobstructed everywhere in this objective uni- verse because he is united with the power of the (universal) will which contains within itself every power (and so) every- thing manifests as he wishes it to. In this way the totality of all things from the level of unmanifest existence (anāśrita) up to the Earth principle shines radiantly as if it were his own body in the form of unobscured and uninterrupted (ghana) consciousness.

Exposition

Although Ksemarāja acknowledges the validity of Bhāskara's reading of this aphorism and comments on it in this form in much the same way, he follows the lead of his teacher Abhinavagupta and adopts a variant reading (i.e., icchāśaktir umā kumārī) which translated means: the power of the will is the virgin Umā. Like Bhāskara, Kșemarāja glosses the word virgin (kumārī) to mean that she is the goddess who kills (mārayati) or destroys Māyā (ku), the principle that engenders duality, by preventing its emer- gence and extension. He adds that her virginity relates to her nature as the pure enjoying subjectivity (bhoktr) of universal con- sciousness that, as such, can never be experienced objectively as an object of enjoyment by any alien reality outside her own nature.71 Likewise, the commentator on the Mahānarāyanopanisad tells us that when the goddess as the supreme power (parāśakti) of con- sciousness presents herself to us as the fecund source of all things, which she emanates out of herself, she is known as Ambikā, the mother of the universe, but when she retracts them back, her name is Umā.72 Kșemarāja attributes both these functions to the virgin Umā. From this point of view, the word kumārī is derived from the root kumar which means to play. Thus this, the power of the uni-

40 THE APHORISMS OF ŚIVA

versal will, is said to be kumārī because she is the creative freedom of Śiva's universal consciousness which delights in playing the game of creation and destruction. Finally, although Uma is described here as being a virgin, she is also Siva's consort. Kșemarāja explains in his commentary on the Svacchandatantra that the goddess Umā pervades the universe and is seated in the centre of the inner circle of deities along with Bhairava as the hypothesis of His saving grace (śaktipāta).73 A devoted wife untouched by anyone else, intent solely on the wor- ship and achievement of union with Śiva, Her lord, Uma is an apt symbol for the pure will unsullied by any desire and of the love and devotion which Siva has for His own nature. Merger with her is what Utpaladeva ardently longed for when he sang: "May my devotion for You be like the Goddess Who is full of infinite bliss, never separate from You and extremely dear to You."74 In short, Umā is the power which leads man, the microcosm, to the realisation of his universal nature through merger with the will which, united with Siva, works equally within him and the entire universe.

(Now), does (the Lord) Who is (the inner nature of) all things possess (just) one body, as that of the embodied soul, or is it everything? (In response to this query) the Lord of the gods said:

drśyam śarīram The perceptible is (His) body. 1/14

The Lord is (both) the outpouring of all existing things (as well) as the seed (cause) of all (that comes into being). (His) nature is pure consciousness and, because (He) per- vades (everything), His body is not (just) one. Nothing exists outside (Him) and every single perceivable thing born of thought is (His) body because (He) pervades (all things) as (He) is the coming into being of everything. (Moreover), every physical body belongs to Him because the conscious

The First Light 41

nature (of every living being, various) according to its own particular type, is one.75 He to whom the object of perception (appears) separate from the body (only in the way an object does) reflected in a mirror, pervades (all that is perceptible) and so is the abode of the wealth of liberation.

The intended sense of this aphorism is as follows. Para- maśiva Himself bears the form of every perceivable object, even at the contracted (conditioned, samkucita) level, because He pervades the inner and outer (nature) of all things which, reflected within Him as if in a crystal, are sustained by Him and He imparts existence to them through the light of His (consciousness). If this were not so, it would be impossible to explain why things are as they are; thus He can be said to be the life (of all things).

Exposition

Consciousness pervades and is the seed of all things, and thus has as many bodies as there are external, objectively perceived and mentally represented entities. Plunged in the ecstasy of uni- versal consciousness the yogi experiences, through its pure will, the arising of his own cosmic nature. He knows that he is one with all embodied beings and that his physical body is not his true nature but an externally perceivable form, separate and yet one with him, like a reflection in a mirror. Identification of 'I' con- sciousness with the limited locus of his body thus naturally shifts to the unlimited expanse of the All which he now experiences as his true body and shares in Sadāśiva's awareness that 'I am this universe'. The 'I', released from the confines of the locus on the which it was formerly projected, is experienced as pervading all things, the border between inner and outer dissolves away, and they blend together in a state of undivided unity like that of the juices of a peacock's egg.76

42 THE APHORISMS OF ŚIVA

Having thus declared what the essential nature of cog- nitive consciousness is, (the question arises) how union (yoga) with it can take place. The (Lord) uttered an apho- rism the sense of which is that (this union takes place) for one who has entered the temple of his own Heart.

hrdaye cittasamghatțād drśyasvāpadarśanam By fixing the mind in the Heart (the yogi) has a vision of the perceivable and of dreams. 1/15

The mind is said to be fixed in the Heart (of conscious- ness) which is its sustaining ground when it assumes a sta- ble state (sthiti) (there within it). In this way, (the yogi) has a vision of the perceivable and of dreams. The emptiness (vyoman) of deep sleep is technically called the "Heart" because it resides in the centre. The contemplation (samā- dhāna) of the Self is here said to be the fixing of the mind because the interconnected patterns (jāla) of (mental) activi- ty which emerge from it become one (in this way) within one's own nature. When it dissolves away in that emptiness77 (all sense of being) a brahmin, Kşatrīya or (even) a murderer (ceases) because (these notions) relate to the body and are associated (with the activity of the mind). The perceivable is the object of realisation (upalab- hya), that is, one's own awakened nature (svasvarūpa) free of obscuration, the attainment of which is said to be vision. (This) vision takes place here (in the Heart) when the delu- sion which induces dreams is destroyed and the awakened (yogi) pervades (all things) at all times by penetrating the Divine Gesture (of enlightenment-divyamudrā). (The yogi) of unawakened intellect (experiences only) a vision of dreams which for the awakened is the freedom to dream as he wishes (svapnasvātantrya) (that he achieves) by drink- ing the lunar nectar (soma of apāna, the descending breath). This is the rending asunder of the darkness (of false egoity)78 and the arising of enlightened intuitive conscious- ness (pratibhodaya).

The First Light 43

The following is, in brief, the sense of the above verses explaining this aphorism. By close attention, that is, by exer- cising the mind in such a way as to bring it to rest and turn it away from all external things, whether those of the everyday world or those of the world beyond it, the entire objective order dissolves away in the Heart which is the ground con- sciousness that sustains all the senses and channels (of the vital breath). The 'Heart' is a term used to denote the empti- ness of deep sleep as it (marks) the end (avadhi) of the upper Pure and lower Impure Paths (of emanation) because the activity (of the mind) is brought to a halt there and so the mind also dissolves away, just as fire goes out when devoid of heat. (The emptiness of the Heart is) a state of transcendental yogic consciousness beyond mind (nirmanaska). It is a 'dark- ness' devoid of all corporeal and other forms of egoity. Thus, (all) work which needs be done to sustain the course of daily life and (is encumbent on those who preserve a sense of ego) such as the study of the Vedas, and here indicated implicitely by the words brahmin and ksatrīya, comes to an end. In this, the emptiness of the Fourth State, (the yogi) perceives his true unobscured nature (svasvabhāva) and the ignorance rooted in the senseless (anartha) world of birth and death (samsāra) ceas- es. However, the man of unawakened intellect who happens to enter this state merely experiences sleep.

Exposition

The Heart (hrdaya) has from Vedic times been a common symbol for the reality which both underlies the universe and the core of man's being. It is here that the macrocosm and microcosm, transcendence and immanence meet. The Upanisads declare that the Heart contains both Heaven and Earth, what is ours here and now and what is not yet ours.79 In the Heart the ancient sages heard and saw the creative word (väc) of the Veda for it is from here that all of man's ideas and the cosmic thought are hewn out. Thus, it is the creator (Prajāpati) and ground (Brahman) of all beings as well as the All.80 It is the vessel and place of rest of all creatures.81 Pictured as an inverted lotus which turns upwards and blooms when the

44 THE APHORISMS OF ŚIVA

light of consciousness shines upon it, it is found in the citadel of the body, the 'City of Brahman'.82 The Self (purusa) resides there, infinitely great and yet 'no bigger than a thumb', burning like a fire without smoke, it is the maker of past and future and yet eternal and unchanging.83 In Kashmiri Śaiva texts the symbolism of the Heart is very rich.84 Another name for awareness,85 it represents the true nature of all things and the Self of consciousness86 as the undivided essence of its light87 and aesthetic rapture (camatkāra). In it resounds the eter- nally emergent sound of awareness.88 Active as the dynamics of the egoity of consciousness it is both knowledge and action89 and, pas- sive, it is the ground or 'great abode' of the universe when it is man- ifest as the union of consciousness and bliss.90 It is the universal source of all three moments of creation, persistence and destruction, pervading them all without itself changing. Thus it exists prior to cosmic manifestation as the pure energy which contains all things within itself, as does the banyan seed a tree.91 In the second moment it is the 'well-established abode' (pratisthāsthāna) and ground (ādhāra) of the entire universe. It pervades and gives life to all the categories of existence with their respective world orders, Śiva and all the lesser gods and the powers of every being in bondage, each with their own individual existence even though they all participate equally in the unity of the Heart's essence.92 Conversely, it is in the Heart of the pure consciousness (caitanya) of the universal ego (aham)93 that the supreme and infinite light of all the categories of existence is established in all living beings.94 As Abhinava explains:

Just as one says that the Heart is the undivided light of consciousness and reflective awareness which is the plane of the abode of rest of the body consisting (collectively) of all the categories of existence and its individual parts such as the skin etc., so the body of Lord Bhairava, which is the universe made up of the individual categories and worlds as well as the fifty letters of the alphabet and is the essence of reality, has this same (reality as His) Heart which is the essence of undivided awareness.95

The Heart is Bhairava's true state as the absolute (anuttara) which pours out of itself as the supreme power (parāśakti) of con-

The First Light 45

sciousness.9 Its throb is the pulsing union (samghatta) of Siva and Śakti through which the universe is eternally emitted and reab- sorbed as it expands and contracts.97 At the microcosmic level, its outpouring is the effulgent flow (sphurana) of awareness, in the form of the diverse objects of thought (cetya) and thinking subjects (cetayitr) while it itself abides, unaffected by time and space, on the plane beyond mind (unmanā). As the source of all energies it is the pure exertion (udyoga) of the uncreated egoity of our true conscious nature which is the union of will, knowledge and action98 and hence is said to be "a triangular vibration which is the incessant expansion and contraction of the three energies at rest in the abode of great bliss."99 The great wisdom of the Spanda teachings should be trea- sured in secret in the cave of the Heart100 for he who reflects upon the inner nature of the Heart merges in the expansion of the vibra- tion (samrambha) of his own consciousness and is liberated.101 Thus he who knows the Heart in truth gains the true initiation102 which bestows perfect freedom and bliss. Maheśvarānanda teaches:

The wish-granting tree of contemplation growing, with its many branches, in the heart blossoms as the wealth of uni- versal enjoyment (bhoga) and bears the fruit of the light of the festival of undivided bliss.103

Accordingly, Ksemarāja, commenting on this aphorism, says that the Heart is "the light of consciousness because it is the place where all things are firmly established." And so he goes on to explain that "when the restless movement (of the mind) is fixed therein, the perceptible, that is, (all objectivity ranging from outer objects such as the colour) blue (as well as) the body, intellect and vital breath, along with the emptiness of deep sleep in which it is absent is (perceived in the singleness of) vision that, freed of the distinction between subject and object, illumines (it all) in accord with its true nature as if it were one's own body. (In short) the mind, intent upon the light of consciousness, perceives the entire universe as pervaded by it."104 Bhäskara's interpretation of this aphorism differs from Kse- marāja's even though they basically agree that the practise to which it refers involves that of introverted contemplation through

46 THE APHORISMS OF ŚIVA

which the activity of the mind is brought to a halt and objectivity dissolves away in the Heart of consciousness which is its sustain- ing ground. But Bhāskara, unlike Kșemarāja, links this practise with that described in verses 23-25 of the Stanzas on Vibration which he combines with that of verses 33-34 that read together teach how the yogi's true nature (svasvabhāva) manifests in the states of dreaming and deep sleep when he is absorbed in uninter- rupted prayer, intent on following the commands of Lord Siva. The Heart, in this context, is understood to be the point of contact between the ascending and descending currents of the breath that, in the contemplative absorption which results when the activity of the mind is suspended, are withdrawn into it. Merged in this way in the emptiness of deep sleep, which Bhäskara equates with the Heart, the breathing can now be transformed into the Upward Moving Breath (udāna) which leads contracted individualized con- sciousness out of the confinment of the body and so reveals to the yogi his true unconditioned nature. Then, when the normal move- ment of the breath resumes, the yogi can share in Siva's freedom through which he can dream and create whatever he wishes.105 Although stanzas 23-25 refer primarily to the state of breath suspension and 33-34 to its subsequent emergence, the yogi who experiences these two moments must be careful of the same possi- ble danger, namely, that instead of attaining to the enlightened consciousness of the Fourth State, he may fall into the abysmal unconsciousness of deep sleep. Thus he must guard against this by maintaining a state of mindful awareness.

Now the ubiquitous Lord has talked about the inner and the external (nature). He uttered the next three apho- risms the purport of which is that (the realisation of) one's own nature which, because it is free of both (inner and outer aspects), is perfectly full and forms the undivided cir- cle (of totality), is easily within one's grasp (karasthita). (He does this by explaining) how the permanence (of eternal consciousness) abides in the domain of Siva, Sakti and the Self and (how) the Light of one's own nature may (never) diminish.

The First Light 47

śuddhatattvasamdhānād vā Or (the yogi can realise Siva) by contemplating the Pure Principle. 1/16

The pure unconditioned Principle is the Light called Śiva. The contemplation of that (principle) is the reflective awareness (vimarsa) of one's own identity with it by virtue of which the obscuring darkness (of false egoity) may also be rent asunder because it is the one perfectly full reality. (Thus), by abandoning one's external (limited) egoity, one's own authentic state (nijasthiti) (abides) unbroken (akhan- ḍita).

Here the means (to realisation) is explained along with a description of Siva-consciousness which is called the "Plane of Rest" and is Supreme Bliss (parānanda).

Exposition

In Ksemarāja's recension this aphorism is lengthened by the addition of an extra element while the aphorism which follows in Bhāskara's recension is modified. Kșemarāja reads what for us are aphorisms 1/16 and 1/17 together thus: Or by contemplating the Pure Principle (the yogi) becomes one who is free of the power which binds (śuddhatattvasamdhānād vāpaśuśaktiḥ). Kșemarāja comments: "The Pure Principle is Paramaśiva. When (the yogi) contemplates the universe within it, realising that it is one with (Paramaśiva) then, free of the power which binds (the fettered), he, like Sadāśiva, becomes the Lord of the universe."106 According to Bhäskara the yogi is not to contemplate the one- ness of the universe with Siva but fix his attention directly on the pure light of consciousness shining within him and reflect on it as being his own nature. In this way the yogi's extroverted ego is established in the fullness of his true nature. This is the experience of 'rest' (viśrānti), a state of tranquility devoid even of the excite- ment of bliss (nirānanda) which characterises Siva-consciousness (śivacaitanya).

48 THE APHORISMS OF ŚIVA

svapadaśakti Energy established in its own abode. 1/17

(Śakti's) own abode should be understood to be the place of Being (sat) called Śiva. (Śiva's) vitality (vīrya), which is knowledge and action, is said to be (His) energy. (Energy's) abiding state is (its) absorption (līnatā), that is, penetration into the agential aspect (of consciousness). That same (state) is the light of intuition (pratibha) which is the solitary churner of the light of consciousness (which thus aroused issues forth as the universe and enlightens the yogi).

Here (Bhāskara) explains what is meant by empowered consciousness which is called the "Plane of Attainment" and is Supreme Bliss.

vitarka ātmajñānam Right discernment is the knowledge of the Self. 1/18

The discriminating insight which (operates) in the midst of (the many and) diverse limiting conditions (upādhi) is the right discernment of the single uninterrupted aware- ness (vimarśa) of one's own true nature (svasvabhāva) which serves to attain the recognitive insight (pratyabhijñā) that the Self is Siva. Know this to be the highest means to realisation in which one experiences the true Self (satyāt- man) directly. Therefore, (this is) the supreme unfolding of the intuitive awareness of the pure Self.

This (aphorism) describes the means to attain the light of one's own nature while implicitely refering to the con-

The First Light 49

sciousness of the Self called the "Plane of Unfolding" (prollā- sabhūmi).

Exposition

Kşemarāja simply writes: "Right discernment is to deliberate that: 'I am Siva Who is all things'. This is one's knowledge of the Self."107

(The preceding) three aphorisms described the con- sciousness of Siva, Sakti and the Self. They are the Blissless (nirānanda), Supreme Bliss (parānanda) and the Great Bliss (mahānanda) (respectively) and are called the planes of "Rest," "Attainment" and "Unfolding." Now (Siva goes on) to explain how the oneness of the Light (of consciousness) which is the unity of the bliss of self-realisation, shines when the intuitive realisation of this (three-fold conscious- ness) dawns.

lokānandaḥ samādhisukham The bliss of the Light is the joy of contemplation. 1/19

The supreme, pure light of consciousness which is as if inwardly and externally manifest (udita) is the eternal and Ubiquitous Lord (vibhu) Who is all things and their essen- tial nature as well as their arising (sarvabhāvodbhava). Know that to be the Light. It is that which is said to be Bliss. This radiant, unconditioned nature which shines at one with the light of consciousness is called the "joy of contem- plation" because it attends onepointedly solely to its relish. Or else the joy of contemplation is said to be the delight inherent in one's own nature (svapramoda) (pres- ent) in the two states,108 subject and object which unfold together as one.

50 THE APHORISMS OF ŚIVA

The joy of self-realisation of the yogi for whom the radi- ant energy of his own nature is fully manifest is the radiance of the oneness of the light (of consciousness which shines) everywhere in (all) things. It manifests in an instant by prac- tising the aforementioned means to realisation.

Exposition

The Sanskrit word loka can mean three things, namely, "light," "world" or "people." Bhäskara opts for the first of these meanings and so understands lokānandah to mean "the bliss of the light of consciousness." Ksemarāja, however, chooses the latter two meanings and so explains that loka is both that which is illu- mined by the light of consciousness, i.e., the field of objectivity and the light which illumines it, i.e., the perceiving subject. It is the pure Act (sphurana) of consciousness which, undivided either into inner or outer, subject or object, flows continuously between these two poles as the incessant transformation of the one into the other. The yogi merged in this movement is freed of the distinction between subject and object and rests in the centre between them even as he observes both in the abode of universal subjectivity where he experiences the 'joy of contemplation' as the inner aes- thetic rapture of its innate bliss. As Maheśvarānanda explains:

Just as in the analogous case of the wings of a jay which are the same on both sides, how can one say that (this) yogi is either introverted or extroverted?109

Again, Ksemarāja suggests that this aphorism means that the joy of contemplation that the yogi feels when he reposes in his own nature can be transmitted to others who are fit to receive it. The receptive subject who sees the yogi immersed in contemplation, and is aware of his state, experiences its bliss within himself as well,110 for as a passage from the Candrajñāna declares:

Just as the moon, (beautiful) as a flower, shines all around, and by its pleasing form brings joy to everyone in an instant, so, O Goddess, the great yogi wandering about on the face of the earth brings joy to the whole universe from

The First Light 51

hell to Siva by the all pervading rays of (his) conscious- ness.111

The Blessed One spoke the (following) aphorism that explains that when the natural fruit (of Yoga) arises the agency of autonomous being (acts) in this way according to its own free will. (However, this does not appear to be so) because the power of action is binding when (operating) in the fettered.112

śaktisamdhāne śarīrotpattiḥ The body comes into being when the energies unite. 1/20

Consciousness and Being is the nature of the possessor of power for without any material cause He illumines exter- nally by (His own) will alone the phenomena which reside within (Him).113 Five are (His) powers beginning with those of the will, knowledge and action. They are: Isānī, Apūraņī, Hārdī, Vāmā and Mūrti. The other (energies) said to be asso- ciated with them are called the "Body of Consciousness."114 The formation of the Body of Action (prakriyādeha) is said to be the union of these (powers). The way the body comes into being when this happens is not at all like that of man, god or beast. Thus the (universal) agency it possesses (oper- ates) everywhere and is imperishable and undivided, while the product of (its) activity (kārya) is described as perish- able even in the world of the gods.

The meaning here is that the possessor of power, whose nature is consciousness, displays the phenomena that abide within Him in unity with (His) light according to His own free will. He does this in order to illumine (the universe of) phenomena, (all of) which are (His) powers, on the screen of His own nature without taking recourse to material or any other causes. Therefore, the yogi who contemplates (the

52 THE APHORISMS OF ŚIVA

Lord's) power of freedom, referred to previously as one with his own nature is himself free and fashions a body (for him- self) at will (which, imperishable and omnipotent) differs from (and is superior to that of all other living beings) including even the gods.

Exposition

The five powers to which Bhāskara refers are as follows:

1. The Power of Mastery (Iśānī) Also called Vaisnavīsakti, this is the power of the universal will, unsullied by any object of desire.

2. The Power Which Fills (Apūraņīakti) This is Kaulikīśakti or the pure emissive power (visargaśakti) of the innate bliss of the absolute (anuttara). Also called "the Mouth of the Yoginī" (yoginīvaktra), it is the womb of the universe from which flows the flux of creation.

3. The Power of Bliss (Hārdīśakti) This is the energy which issues from the union (melāpa) of the illumined senses (siddhas) and their objects (yoginīs) that gives rise to the aesthetic rapture and power (sāhasa) of the bliss of cosmic consciousness (jagadānanda).

4. The Power of Emanation (Vāmāśakti) This is the energy which flows from the expansion (unmesa) of consciousness as the will to know and create all things emanat- ing from the union (yāmala) of Śiva and Śakti.

5. The Power of Form (Mūrtiśakti) This is the highest form of the energy of action in which the powers of the absolute, will and knowledge co-operate to stimulate the ebb and flow of energies from universal consciousness.

By contemplating these energies in the movement of his introverted awareness and gathering them together, the yogi cre-

The First Light 53

ates a new body for himself through which he acts in the world (prakriyädeha), free of the constraints that his former mortal body had to suffer. Through it the yogi can create and know all things. Kșemarāja again understands this aphorism in a different way. He takes śaktisamdhāne to mean not 'the union of the ener- gies', as Bhäskara does, but the 'contemplation of power'. Thus the teaching here, according to Ksemarāja, does not concern the gener- ation of a new transfigured yogic body, but the contemplation of the will. Initiation, the practises leading to the attainment of lesser yogic powers (siddhi), Mantra, continued Mantric practise and Yoga are all fruitless if we fail to contempalate the innate energy of our own consciousness. The source of all the gods and their pow- ers, it is the vital energy that animates the breath and issues out of itself as both knowledge and action. Thus the yogi can make use of the flow of energy he experiences in the course of his contempla- tion to create whatever he may desire both within himself while dreaming and externally in the waking state. Thus, Ksemarāja understands the practise taught here to be that outlined in verses 33-34 of the Stanzas which explain how the individual will is cou- pled to the universal and the fruits of this union.

Again the Blessed One uttered (the following) apho- rism which explains (the nature of His divine) manifesta- tion said to be the game He spontaneously plays by virtue of (His) freedom:

bhūtasamdhāna-bhūtaprthaktva-viśvasamghațțāḥ The union of the elements, the separation of the elements and the union of the universe. 1/21

The gross elements, ether (air, fire, water and earth) are fashioned by (their corresponding) constituent (energies), namely, the powers of sound (touch, vision, taste and smell respectively). This is said to be their union. The separation (of the elements) is said to be the isola- tion of each element from the unity of its essential being (sattā) (which consciousness brings about) with the inten-

54 THE APHORISMS OF ŚIVA

tion of (indicating in a manner amenable to) discursive rep- resentation the difference between the form (mūrti of each one). (When) the agential aspect (of consciousness assumes a) dominant role it becomes, through its activity, a pure experience (devoid of thought constructs) called "light" and a (subtle, inner) tactile sensation which is bliss (āhlāda). (These two aspects combine with two others), namely, the Sun and Moon (which symbolize the powers of) knowledge and action of the sacrificer, the all-pervasive Lord of Con- sciousness. The union of the universe which is such is said (to take place) by means of (these) four (united together). The universe which is the coalescence of the group of eight is the shining of the all-pervasive Lord of Conscious- ness in association with every form and each action.

The aggregate of the powers of consciousness, bliss, will, knowledge and action (when) clearly manifest serve as the material basis for the Pure Path of the conscious nature. They are the mainstay of the progressive downward evolu- tion of the principles (tattva) (which manifest) in groups of five on the lower (Impure) Path. In this way the conscious nature (descends to) the level of the principle of individual consciousness (pumtattva) through its own contracted power that assumes the state of Mäya when the plane of nothing- ness (akiñcanya) becomes manifest. The group of (five pow- ers), for their part, become the obscuring factors (which envelope the individual soul, kañcukībhūta) so that (it) can experience the conditioned state of manifestation proper to that level. Subsequently, this (same energy), taking its sup- port from the three energies (of will, knowledge and action) unfolds as the transformation of the qualities (guna) in order to generate the continuing succession of the lower network of principles. The subtle body (puryastaka) is produced by this (power) established on the level of the material nature (prakrti) in which the (three qualities) are in a state of equilib- rium. The basis of the principles of mind, intellect and ego

The First Light 55

are the three (powers) of will (knowledge and action). The (five) cognitive senses come into being when, in assocation with (all) five powers, the power of knowledge assumes a dominant role, while the organs of action arise due to the predominance of the power of action. This same process of generation takes place in a gross form externally also along with the objects (of the senses). All things are variously deployed in this way. Thus, the one reality which is the uni- versal light (of consciousness) pervades these principles in such a way that it remains undivided in the midst of diversi- ty and differs from it. Assuming the role of the subtle body (puryastaka), the conscious nature acts out the cosmic drama which is described as the radiant manifestation of (its) free and spontaneous play.

Exposition

The anonymous author of this note clearly interprets the coa- lescence of the 'group of eight' which corresponds to the 'bringing together of the universe' as the formation of the subtle body or 'City of Eight' (puryastaka). The process by which manifestation in space and time (Form and Action) takes place is here interpreted as the formation of the subtle body or, rather, as the assumption of this form of limitation on the part of consciousness and all the condi- tions which attend its occurrence. Torella, however, maintains that "Bhskara's interpretation, which is complex and not entirely clear, revolves on the conception of the eight mūrti, according to which Siva pervades the universe by differentiating Himself into eight forms (cf., e.g., Lingapurāna 2/13): the five gross elements (earth, water, fire, air, and ether), the Sun, Moon and the Self (ātman) fre- quently called the "Sacrificer" (yajamāna). The freedom of the yogi to act, which derives from his identification with consciousness, manifests as the possibility of effecting the universe by acting on these, its essential components. Bhūtasamdhāna is understood to be the 'union of the elements', that is, the construction of the various gross elements such as ether, etc., by putting together the various parts which constitute it represented by the various qualities (i.e., powers of the qualities) such as sound, etc., Bhūtaprthaktva takes

56 THE APHORISMS OF ŚIVA

place when the elements are separated from one another and cir- cumscribed in their own nature. The Sun and Moon are understood to be the powers of knowledge and action of the Sacrificer, that is, of the consciousness which experiences these elements.115 While Bhäskara understands this aphorism to refer to one of the processes through which Siva's universal consciousness mani- fests in and as the phenomenal world of individual subjects and objects, Ksemarāja sees it as refering to three yogic powers (vibhūti) the yogi acquires if he manages to unite his consciousness with the universal will. In this perspective the 'elements' are the constitu- tents of the psycho-physical organism, together with the vital breath and the general state (bhva) of mind and body. The union of the elements is the power the yogi acquires to nourish and har- monise all the parts of his physical and mental constitution by per- meating it with the health and vigour of his spiritual essence in the way described in verse 38 of the Stanzas on Vibration. The yogi who has overcome the ignorance which cuts him off from the fullness of his nature by expanding his consciousness (unmeșa) severs at the very root the cause of all disease and mental unrest as taught in verse 40 of the Stanzas. This is his second power, namely, 'the separation of the elements'. The yogi's third power, through which he brings together the universe, is the all-embracing vision of the state of consciousness he attains by becoming master of the innate exertion (udyoga) of the power of his true nature (svabala). Penetrating into the furthest cor- ners of space, discerning events far in the future and in the distant past, it unites all things together as elements of the yogi's universal experience as described in verses 36-37 of the Stanzas.

(The Lord) spoke (the following) aphorism the purport of which is that the (universal) cause of all things is the powers of the Self which (collectively constitute) its divine sovereign nature (prabhutva):

śuddhavidyodayāccakreśatvasiddhiḥ (The yogi) attains mastery of the Wheel by the arising of Pure Knowledge. 1/22

The First Light 57

The unconditioned light (of consciousness) which illu- mines every manifestation (ābhāsa) is 'pure'. 'Knowledge' is the enlightened consciousness that 'I am all things'.116 It is said to be the awareness (vedana) of that (light) which, because it emits (all) the countless things (that exist), pos- sesses the highest possible degree of freedom (parasvā- tantrya). The vision (prathana) of that (light) is the arising of (Pure Knowledge) through which (the yogi) attains the perfection (siddhi) which is the expanding development of the sovereign power (of consciousness) and the mastery of the Wheel of Energies.

The yogi achieves mastery over the circle of goddesses representing the eight yogic powers of atomicity (animā) etc., by acquiring the power that comes from the expanding development of the highest degree of divine sovereignty (paramamāheśvarya) once he achieves both the supreme and lower levels of creative autonomy (svātantrya) by directly perceiving (saksātkāra) that his own nature is Paramaśiva Who is absolute, uninterrupted consciousness and the nature of all things. (The yogi) can, by the power of atomicity (animā), reduce the size of his limbs at will in an instant and thus, by making (his) body small, enter even (tiny) atoms. By (the yogic power) of lightness (laghimā), the gross body (can) move on the trail of breezes like the tip of a reed. By the (power) of greatness (mahimā) (the yogi can) make (his body) big (at will). By (the power of) attainment (prāpti) (he can) extend his limbs and so, by the length of the tips of his fin- gers, touch the moon even while he stands on earth. By the power of forbearance (prākāmya), the elements do not affect (the yogi's) basic state (rupa) either when they emerge (and are present) or are submerged (and are absent) because they cannot obstruct his determined intentions, like water (that remains the same) even when on the ground. By the power of control (vaśitā) all beings follow (the yogi's) commands. By (the power of) lordship (īśitā) (the yogi can) bring groups

58 THE APHORISMS OF ŚIVA

of gross elements together or disperse them at will and freely change the nature of the elements as he pleases.117 Again, if by this Wheel (we mean) the Goddess of Con- sciousness Who is the Wheel of Brähmi and the other ener- gies, then by mastery (of this Wheel) the highest forms of knowledge arise well known in (Patañjali's) treatise on Yoga, namely, enlightened intuition (pratibha) and the rest. The point being that this is the way in which the Lord of the Wheel Who is replete with the unconditioned power of sovereign freedom (aiśvarya) appears.

Exposition

Kșemarāja basically understands this aphorism as Bhāskara does, however he approaches the practise that it teaches from a dif- ferent point of view. According to Ksemarāja, this aphorism describes what happens to the yogi who, at this level of conscious- ness, does not seek limited yogic powers but contemplates instead the power of the universal will inherent in his own consciousness in the first moment of perception which, still brilliant with the light of consciousness, is the pure awareness (vedanā) that marks the cognitive intent which precedes the formation of thought con- structs as described in verse 43 of the Stanzas. Thus, solely intent on realising his universal nature (vaiśvātmya), the yogi achieves lordship over the Wheel of Energies and is liberated by the inward emergence of the Pure Knowledge that 'I am all things'. Ksemarāja quotes the Svacchandatantra to explain what this knowledge is:

As there is no other knowledge but this, it is supreme and it attains (for the yogi who aquires it) omniscience and (all) the highest attributes (of consciousness) here all at once. It is called "knowledge" because it is the awareness (vedanā) (of Siva's) beginningless nature and is consciousness of the Supreme Self in that it eliminates all that it is not. Estab- lished there, it manifests the Supreme Light (of conscious- ness) and the ultimate cause (of all things), and once the Supreme Light is made manifest (the yogi) established therein attains Siva's nature.118

The First Light 59

Well, if this is so (the question then is) how does the consciousness which is the vitality of Mantra (arise)? Thus, (in reply the Lord) spoke (the following aphorism which explains what the vitality of Mantra is:

mahāhradānusamdhānānmantravīryānubhavaḥ (The yogi) experiences the vitality of Mantra by contemplating the Great Lake. 1/23

The form of the conscious nature, supreme and pure, is that of the power of its possessor. It is emission (srsti) and when phenomena emerge (from it), it is the supreme state of Being as the undivided flux (of universal consciousness) free of the diversification (kalanā) of time and space. (This reality) is called the "Great Lake" because it is like a vast lake (on the surface of which play the waves of cosmic mani- festation). It is said to be the uncreated force (bala) present both there (in pure transcendental consciousness) and in the Self. (This) force is called the "state of empowerment" which consists of the expanding unfolding (of conscious- ness) (vikasvaronmișattā) through which (the awareness of the yogi) becomes firmly fixed in the Lunar aspect (of the flow of the vital breath which, coupled with the cognitive act, corresponds to apāna and the object of cognition). (This state) is marked by the innate aesthetic delight (of the Self, svarasa, experienced) in the centre between the essence (sāra) of the (two) dynamically interacting polarities (araņi of consciousness), namely, cognition (drk which is equiva- lent to prāņa). and bliss (ānanda also known as āhlādaśakti and equivalent to apana). This entry into the Upward Mov- ing Breath (udāna which rises as Kundalinī, the power of enlightened consciousness) is (true) contemplation. When by this (practise the yogi's awareness) abides there (without wavering), his fundamental state of being assimilates into itself the form of objectivity (he) desires and (thus full of its potency) swells (like a ripe seed), out of which emerges, like a sprout, an expanded state of consciousness (pronmesa) con-

60 THE APHORISMS OF ŚIVA

sisting of the subtle (inner) speech (of enlightened insight full of) the phonemic (energy hidden) unmanifest (within it). (Thus), uniting with the (inner) activity of (Kundalinī technically called) the "Half of Ka," he experiences clearly and distinctly the Dawning of Mantra (mantrodaya). This is the experience of the vitality of Mantra which bestows per- fection on the adept.

The union of (Siva), the possessor of power, and (His) energy is figuratively called the "Great Lake" because it is the unfathomable ground of the emergent flow of the emission (visarga of consciousness). It is the abode of rest, (the ultimate) goal and the highest level of Speech (parāvāc) which has assimilated into itself all the infinite numbers of words and what they denote. It is the jewel of the Great Mantra which, independent and free of thought constructs, is the reflective awareness of the (universal) ego (ahamparāmarśa), perceivable only to itself, as well as the wealth of the inner essence (sāra of all things). Great yogis who possess that blissful experience (upabhoga) savour, through the contemplation explained pre- viously, the unique vitality (of Mantra) which is the (univer- sal) 'I' (consciousness) that sustains all things.

Exposition

The similarities and differences between Bhāskara's and Kse- maraja's interpretation of this aphorism illustrates an important development in Spanda doctrine. Thus Bhāskara, like Kșemarāja, understands the Great Lake to be pure consciousness and this is what it generally symbolizes in Kashmiri Śaiva works. Conscious- ness can indeed be fittingly compared to a vast lake that, full to overflowing, is fed by underground streams for in this way, explains Abhinava, consciousness unfolds spontaneously by the force of its outpouring119 and, one could add, it flows down to fill and contain all three levels of existence, viz., Śiva (unity), Śakti (unity-in-difference) and the individual soul (diversity).

The First Light 61

Bhäskara takes consciousness to be the power which he equates with the force (bala) of the power-holder's divine energy in the Self of every living being. Similarly, Ksemaraja thinks of it as the supreme power of consciousness (parāsakti) which he understands to be the immanentalization of consciousness manifest as the entire universe through the emanation of its fifty aspects. These are sym- bolized by the letters of the Sanskrit alphabet constituting the Wheel of Mätrka, while its movement towards transcendence, in the process of cosmic withdrawl, is symbolized by Mālinī.120 Kșemarāja equates this dynamic consciousness, understood as the collective whole of its energies, with the vitality that empowers Mantra. This vitality, which is the inner urge of consciousness to emanate all things (visisrksa),121 is the reflective awareness that constantly pours out of the Heart of consciousness and resounds within it as the highest form of speech (parāvāc) and all-embracing 'I' conscious- ness.122 "I" consciousness (aham) is itself the Great Mantra manifest as the wonder inspired by the light of consciousness.123 From it are created all Mantras and to it they return.124 Thus Mantric energy gives life to all living beings, indeed it is the very essence of all con- sciousness which is increasingly, manifestly apparent to the degree in which it perceives itself in the pure awareness of "I am." Kse- marāja explains this aphorism accordingly:

The supreme mistress of consciousness (parā bhatțārikā samvit) emits the entire universe (out of Herself) beginning with the power of the will right up to the gross object of perception. (She is) the Great Lake because She is endowed with (countless divine) attributes, thus She stimulates the activity of the Wheels of Khecarī and all the other currents (of energy) and is pure, unobscured and deep. (The yogi) experiences the vitality of Mantra which is the reflective awareness of supreme I-ness (parāhantāvimarśa) consisting, as will be explained latter, (of Siva as) the Mass of Sounds (śabdarāśi), by contemplating (the Great Lake), that is, by constant introspection through which he reflects upon (his) identity with it and it manifests as his own nature.

Thus, Kșemarāja identifies Spanda, the pulse of conscious- ness, which in the Stanzas is portrayed as the strength inherent in

62 THE APHORISMS OF ŚIVA

one's own nature (svabala) that empowers the senses and Mantras, with 'I' consciousness. That this is his intention is evident insofar as he quotes verse 26 of the Stanzas which declares that the source of the power of Mantras is this inner strength and says that this is how the Spanda teachings explain it. Again, he sees the practise as consisting of the direct experience of this energy attained by identi- fying one's own true nature as the universal ego. Bhāskara, howev- er, following more closely the original Spanda teachings, does not admit the existence of this noumenous egoity but thinks of the experience of Mantric energy as one the yogi achieves through the rise of Kundalinī which is stimulated by the power (bala) inherent in consciousness. The practise Bhäskara teaches here can be summerized as fol- lows. The yogi must first repeat his Mantra mentally in conjunction which the breath, for unless it is in harmony with the breathing movement it can bear no fruit. He must then seek to fix his atten- tion on the centre between the two breaths where they, along with the Mantra, arise and fall away. In this way the two breaths work against each other like two firesticks made of consciousness and bliss, to generate the fire of consciousness which rises as the ascending breath (udānaprāna) in the central psychic channel (sușumnā) that leads upwards to the supramental plane (unmanā) of the universal vibration (sāmānyaspanda) of consciousness. The lunar current of the descending breath, corresponding to object-centred awareness (prameyabhāva), is fixed in one place by uniting it with the ascending solar breath, representing awareness centred on the means of knowledge (pramānabhāva), and this in its turn is made one with subjective consciousness as the Upward Moving Breath (udānaprāna) rises. The ascent of this breath is in harmony with the unfolding of the centre (madhyavikāsa) at the individualized (ānava) level of consciousness and takes place by virtue of the strength (bala) or power of the Self (ātmaśakti). The vibration of its move- ment is the true arising of Mantra (mantrodaya) technically called uccara.125 It is the spontaneous recitation of Mantra which occurs in contemplation (samädhi) through the union of the Upward Moving Breath and the resonance or silent sound (nāda) of consciousness that marks the merger of the vital breath with the mind (prānacitt- ātman). As 'mind' (citta) is the union of consciousness and aware- ness (which is the supreme level of speech), uccāra unites the three

The First Light 63

aspects of Mantra, namely, consciousness, speech and breath. Bha- gavadutpala quotes the Hamsaparamesvara as saying:

Mantras (recited) in a fettered state (of consciousness paśubhāva) are nothing more than mere articulated sounds, but those recited in the Central path (susumnā) become all- powerful (patitva).126

This Mantra cannot be uttered in the normal way and hence is called Anacka (a pure consonant without any vowel sound and hence unutterable) or Kakārārdha (lit. "half of Ka," i.e., the pure con- sonant 'K') as it is the pure energy (śakti) symbolized by the conso- nant series.127 Bhāskara explains that it is a subtle form of inner speech (suksmavāgrūpa) the phonemes of which are unmanifest, representing the first sprout of pure consciousness which arises from the state of the perfected potency of awareness (samyagucchnatā). When the energy of Anacka is conjoined with the expansion (pronmesa) of consciousness in the Centre the yogi expe- riences the vitality of Mantra which is Sivahood endowed with all knowledge and action and thus achieves perfection (siddhi).

Thus ends this, the first section of the Aphorisms of Śiva which expounds the one unique nature of the light of universal consciousness. In the next section (Siva) will describe the highest nature of Mantra and the arising of knowledge. Thus ends the first chapter of the Sivasūtravārtika, written by the venerable Ācārya Bhattabhāskara, the son of the venerable Bhattadivakara, called the "Description of the Light of Universal Consciousness."

Now Begins the Second Light Called

THE ARISING OF INNATE KNOWLEDGE

Now that the Blessed One has established in the stated manner that the omniscient Self that does all things is Siva and what the vitality of Mantra that (resides) there is, the Unborn One then went on to explain what needs to be explained, as He did the innate nature of Mantra, namely, what the Mantra is to which this vitality belongs:

cittam mantraḥ The mind is Mantra. 2/1

Know that the mind itself is Śiva, the unconditioned subject who, free of the diversifications (kalanā) of time and space, is endowed with omniscience and (every) other divine attribute. It naturally experiences itself directly and so is said to be Mantra.

The means taught (in the previous section) can be easily grasped by those who have been (blessed) with the most intense degree of grace (śaktipāta). But those who have received only a weak degree of it must resort to a different means to acquire the vitality of Mantra. (This means basically involves) attentive concentration (nibhālana) on a number of things, including Mantra. This is done by purifying thought by, for example, repeatedly hearing and recalling to mind (the teachings) (so that insight into the truth) may develop progressively (from the initial stages), in which it is only

65

66 THE APHORISMS OF ŚIVA

dimly apparent, to that in which it becomes more so, until it is finally attained. In this way, when the notion of duality ceases by means of the direct intuitive awareness (samvedana) of the supreme radiance (of consciousness), the knowledge innate (in one's own nature) emerges. (This section deals with this other means so that those less graced) may attain the goal. The mind (citta) is consciousness (cit) that, desiring to play the game of cosmic (manifestation), initially descends from its own eternal conscious nature to the lower level and becomes intent on perceiving the finite object of thought (cetya) that emerges (out of consciousness) when it assumes a limited, conditioned state of being. When (the mind) seeks to rise (again) to its original state (svapada), it ascends succes- sively step by step, as one does along a ladder, (progressive- ly) abandoning its limited condition, (and ultimately) attains Śiva's (universal) nature (śivatā) which is the free (īsānašīla) and uninterrupted light of consciousness. Thus that mind (manas) can reflect on its own glorious energy (mahat) because once it has withdrawn the object of awareness (into itself), it becomes introverted and so is free (to do so). Thus mind and Mantra are figuratively said to be one because they inherently possess that (same) awareness.

Exposition

From the Kashmiri Saiva point of view, the mind is not a mis- conceived abstraction made by working back from thought to a mind which presumably thinks it. Although there is no mind apart from thought, even so, the reverse also holds good, namely that, without mind, there can be no thinking. The mind is at once a screen of awareness onto which thoughts are projected and held together, a vessel in which latent traces of past sensation and thoughts are stored and the active principle which generates them. It is in fact consciousness itself which initially contracts itself down to the level of an object of thought (cetya) to then assume the form of the mind (citta) when intent on reflecting on its own objectively perceived nature through the medium of thought.' As pure con-

The Second Light 67

sciousness manifests as the thinking subject (cetayitr), the mind, free of all limiting conditions both spatial and temporal, is endowed with all its attributes. To state the matter another way, one of the many ways in which we can understand the nature of consciousness is as a single universal mind which generates the world of thought constructs that rise and fall from it like waves in the sea. Each wave (ūrmi) or vibration (spanda) on the surface of consciousness as it rises reaches its peak and falls away,traces the history of a single chain of thought which threads through and constructs the events of a lifetime. This happens when the mind is intent on the objective world which includes not only the domain of physical objects perceived by the outer senses but also the subtler sphere of abstract notions and feelings, in short, all that is in any way conceivable (caitya). However, when it turns in on itself to examine its true nature as consciousness, it resumes its basic, higher state in which it reflects not on the profane world but on the supreme reality of deity and so shares in the nature of the Mantra that evokes it. As Kșemarāja says, referring to verse 27 of the Stanzas:

Mantra is that which (the adept) reflects upon inwardly in secret as one with the Supreme Lord .... The mind of the adept intent on reflecting on the deity of the Mantra, becoming thus one with it, is Mantra. (Mantra) is not just a mere aggregate of various letters.2

But how can yogis achieve this? The Supreme Lord explained that:

prayatnaḥ sādhakaḥ Effort is that which attains the goal. 2/2

Excellent is said to be the effort (exerted) to penetrate the nature of the mind. It is the function (vrtti) of the vitali- ty we have spoken of before and is (generated) by repeated meditation (nibhālana). This is said to be the most excellent means, which attains the goal. (Through this effort, exerted)

68 THE APHORISMS OF ŚIVA

in the way we are about to explain, (the yogi) realises the conscious reality (cittattva) of the Self. Siva Himself described it in the Essence of Trika (Trikasāra) of six thou- sand verses (where He says):

Mantra is said to be the inherent nature (svasva- bhāva) of the power of consciousness, for by concen- trating (manana) on it constantly the yogi abides well established on Siva's plane of being. It is by virtue of this that those yogis who apply their minds to Yoga know (the true nature) of ultimate reality (paramārtha).

The point here is that this (effort) is the greatest possible aid to attain the goal. Heralded by the cessation of the diversi- fied awareness that subject (object and means of knowledge are distinct), (attained) by withdrawing (the mind) repeatedly from its extroverted activity, (this effort) is the flow of one- pointed concentration (pratyayaikatānatā) centred on the identi- ty (tädātmya) between the Self in the form of the object of medi- tation and the essential nature of Mantra as described above.

Exposition

Kșemarāja explains that effort, in this context, means the spontaneous force of awareness the yogi applies to catch hold of the initial moment in which he is intent on contemplating Mantra. The initial unfolding of his thought, charged with the power of Mantra, is the point where he can achieve oneness with the deity it symbolizes as verse 31 of the Stanzas teaches. To do this he must attempt to catch this fleeting moment in a single, swift movement of awareness. To illustrate this point, Ksemarāja quotes the Essence of the Tantras (Śrītantrasadbhāva):

O dear one, just as a bird of prey, glimpsing in the sky a piece of meat (flung to it), quickly catches it with the speed

The Second Light 69

natural to it, so should the best of yogis catch hold of the light of consciousness (mano bindu).3 Just as an arrow fixed to a bow and drawn with great force flies forth, so, beloved does Bindu fly forward by the force of awareness (uccārena).

Now the Blessed one has explained in this way what the nature of Mantra (vācaka) is, the next aphorism He utters sheds light on the question as to whether or not Mantra (vācaka) and what it denotes are one:

vidyāśarīrasattā mantrarahasyam The secret of Mantra is the Being of the Body of Knowledge. 2/3

By knowledge we mean the unfolding of one's own inherent light; it is the sudden expansion (unmesa) of the thrill of energy (sahasa) that takes place within the Pure Prin- ciple by penetrating (āveśa) (and becoming one with) pure consciousness (cinmātratā). This is the Being (sattā) of the body of the one who recites Mantra and the supreme secret.

Mantra denotes (vācaka, essential metaphysical princi- ples). It manifests initially as diverse (and cut off from the adept's consciousness but) once it has performed its function and the adept seeks to discern its inner vitality (vīrya), it becomes one with its denoted object, namely, the pulsing radiance (sphurana) of the essence of the reflective awareness of perfect 'I' consciousness (pürnāham) which is the oneness of the entire universe. Essentially what this means is that the cycle (through which a) Mantra passes (as it emerges from consciousness and returns to it) is one with the supreme reali- ty which it denotes. For if it were not so it would be impossi- ble to account for its manifest existence (prakāśamānatā) inso- far as each stage of its development (out of consciousness) proceeds from the previous stage. (This happens as follows):

70 THE APHORISMS OF ŚIVA

First, Bindu, that is, the energy of Supreme Speech (parāvāc), unfolds as the Voice of Intuition (paśyantī) which is still free of the sequence (and distinction) that obtains between words and their denoted meaning. This happens when the light of consciousness, replete with the supreme resonance (paranāda, of reflective awareness), comes to prominence after (the energy of Bindu), that is, the resonance (nāda, of awareness) in the form of the unfolding power of action penetrates (and assumes the nature) of the subtle (inner) being of the vital breath according to the manner described in the saying: "the vital breath is the first transfor- mation of consciousness." After this comes the Middle Voice (madhyamā) (the inner speech of thought), the basis of which is the intellect and the other (faculties of the mind). (It is so called) because (at this level) the succession (of words and meanings) is indistinct (insofar as it is not yet articulate speech) and yet clearly apparent (as thought constructs). The Corporeal Voice (vaikharī) develops after this. The organ (of speech) is its basis and (it consists of words articu- lated) in a clearly apparent sequence.

Exposition

According to Ksemarāja, the knowledge referred to here is supreme non-dual awareness (parādvayaprathā). Siva, as the essence of all possible words and meaning (śabdarāśi) contained in a poten- tial form in the fifty lettters of the alphabet, possesses this 'Body of Knowledge' the essence of which, as the secret power of Mantra, is the pulsing radiance (sphurattā) of the light of consciousness identi- fied with the reflective awareness of perfect 'I' consciousness (pūrņāhamvimarśa) that consists of the oneness of the entire uni- verse.4 Kșemarāja, like the anonymous commentator on Bhāskara's commentary, explains how the formation of this body takes place by describing the progressive development of speech from its high- est level down to that of articulate sound. It is through this process that all speech and thought are vitally linked with absolute con-

The Second Light 71

sciousness and so is Mantra of which it is, therefore, the 'secret'. More specifically, Ksemarāja sees this process as the development of Mātrkā, the goddess who contains the fifty energies symbolized by the letters of the Sanskrit alphabet that, by their development, generate the universe of words and that which they denote. This development finds a parallel in the progressive rise of Kundalinī, the spiritual power that lies latent in the restricted con- sciousness of the fettered soul. From this point of view, the 'secret power of Mantra' is Kundalinī in its supreme form (as Parā Kundalinī). This energy is one with Siva as His innate bliss (ānanda- śakti). It is the heart of consciousness that contains the entire uni- verse within itself5 as the pure awareness (pramitibhāva) which encompasses and transcends subject, object and means of knowl- edge. It is the bliss of cosmic consciousness (jagadānanda) the yogi experiences when he attains liberation. As such, it is the universal vibration (sāmānyaspanda) of the union of Śiva and Śakti (rudrayā- mala) through which the universe is created and destroyed. In its creative aspect, Siva veils His own nature and manifests as the absolute (anuttara). In its destructive aspect, Siva reveals His divine nature as the Highest Lord. The destructive power of Parā Kundalinī withdraws diversity into the unity of consciousness and thereby creates a universe at one with consciousness. This func- tion is carried out by Parā Kundalinī in Her aspect as Mālinī,6 the highest state of which is the experience of the undivided light of consciousness present in all the letters and phases of the cosmic process they represent. The creative form of Parā Kundalini is Mātrkā which, as the Essence of the Tantras (Srītantrasadbhāva) ex- plains, is full of the supreme effulgence of consciousness that, established in the absolute (avarna), pervades the entire universe of letters.7 As Kaulikīśakti, She is the supreme emissive power (visarga- śakti). of consciousness which arouses Siva from the rest He enjoys in His own nature and unites with Him to give rise to the body of letters.8 In this form Kundalinī is described as the supreme resonance (paranāda) of reflective awareness eternally manifest as the single phonemic power (varna) which is the undivided essence of the energies of all the letters.9 This is the unstruck sound of Anacka,10 the supreme form of Hamsa," said to be the essence, source and resting place of the life of every living being as Varnakundalikā, the

72 THE APHORISMS OF ŚIVA

Kundalinī of letters.12 It is in this form, otherwise known as Śakti Kundalinī, that Parā Kundalinī rests in a potential state in the body. She sleeps in Mulādhara, the 'Root Support', which is situated at the base of the genital organs, coiled like a snake around Siva's seed (śivabindu) and awakens due to it. This is the form in which cosmic energy resides in the body. When Kundalinī awakes, individual consciousness unites with universal consciousness and man dis- covers his cosmic nature. The world of diversity is withdrawn and a new world of unlimited blissful experience is emitted. Kundalinī is thus the vital link that unites the microcosm with the macro- cosm. Permeating both levels of being, the power of consciousness makes the transition from individual to universal consciousness possible and, conversely, the creation of the finite from the infinite. The awakening of the letters makes speech possible in man and also brings the universe into being. Thus the Svacchandatantra explains how Kundalinī creates all the gods, worlds, Mantras and categories of existence and concludes by saying that it is found in the Mulādhāra within man. The rise of Kundalinī from Mulādhāra where it rests as the supreme form of speech (parāvāc) is the movement from the supra- mental (unmanā) level of pure consciousness to that of articulate speech (vaikhari). Although this is a process that is constantly repeated whenever we speak, only the yogi is consciously aware of it. Moreover, this movement in all its phases is, for the average man, the spontaneous and universal deployment of emanation while for the yogi it occurs through the agency of his will. The unconscious rise of Kundalinī marks the emanation of the energy of the letters as the forces which bind individual consciousness. The conscious rise of Kundalinī, on the contrary, marks the dissolving away of these binding forces and the creation, through the realisa- tion of their true nature, of these same energies as aspects of the freedom (svātantrya) of the reflective awareness of pure conscious- ness. Thus the passage below, quoted by Ksemarāja from the Essence of the Tantras (Srītantrasadbhāva), is at once an account of the creation of the body of letters which mark the phases of the devel- opment of Mātrkā that, as the manifestation of the supreme form of speech, is Bhairava's divine power (śakti) identified by Ksemarāja as the "Being of the Body of Knowledge," as well as the phases of the awakening and rise of the Kundalinī:

The Second Light 73

O Goddess, that Divine Mother (Matrka) Who is filled with the supreme effulgence (of consciousness) pervades this entire universe from the highest form (Brahmā) to earth. O beloved Goddess worshipped by all the gods, just as the all-pervading phonemic energy (varna) (of the letters) is present in the letter 'A'13 so is that which is pervaded (by Mātrkā) ever established there (in that power). So I will clearly explain to you the sense of the final conclusion (the scriptures have reached concerning Her nature). That sub- tle and supreme power is said to be beyond the bounds of scriptural injunction (nirācāra).14 O well-formed Umā, wrapping itself inwardly around the Bindu of the Heart,15 it slumbers there in the form of a sleeping serpent and is aware of nothing at all. That goddess, placing in her belly the Moon, Fire, Sun, stars and fourteen worlds, (sleeps) like one affected by poison.16 O beloved, She is awakened by the resonance of supreme awareness and churned by the spontaneous rolling (bhramavega) of Siva's seed (bindu) within Her.17 Pierced (in this way), that subtle power of Kundalinī is aroused, accompanied initially by brilliant sparks of light. O beloved, the all-powerful divine (prabhu) four-fold seed18 in the womb of (that) power straightens by the union of the churner and the churned. (Kundalinī) is then called the power Jyestha manifest between the two points (bindu, of objectivity and subjectivity). The immortal Kundalinī (now) straightened (and further) agitated by (Siva's) seed is called Rekhinī Who absorbs both points (bindu, of subjectivity and objectivity and reconverts them into their true nature as Siva and Sakti). (In the next phase, Kundalinī) is said to flow in three channels and is called Raudrī or Rodhinī because She blocks the path to libera- tion."9 (To overcome this obstruction, Kundalinī assumes) the form of a crescent moon as Ambikā (otherwise known) as the "Half-moon."20 In this way that one supreme power assumes three forms.21 By the union and separation of these (powers) the nine classes of letters are born and (Kundalinī) is then said to be nine-fold as the nine classes. O Goddess, she then assumes the form of the five Mantras beginning with (Sadyojata) the first,22 in due order. One

74 THE APHORISMS OF ŚIVA

should know, O mistress of the gods, that She is then said to be five-fold. O goddess, when She is manifest as the twelve vowels, She is said to be twelve-fold and divided fifty-fold when manifest as the letters from 'A' to 'KS'. In the heart She is said to have one point; in the throat, two; and She should be known to have three points at the root of the tongue. Articulate words are formed on the tip of the tongue, there can be no doubt that this is the way speech is formed and that the moving and unmoving world is pervaded by speech.

Now if this is the secret reality (artha) of Mantra, how can embodied beings bring about the desired Arising of Mantra (mantrodaya) which is the Supreme Emergence (paramodaya, of ultimate reality). In reply to this question, the ubiquitous Lord uttered the following aphorism:

garbhe cittavikāso visișto'vidyā svapnaḥ The expansion of the mind in the womb (of consciousness) is the slumber of (all) particular forms of ignorance. 2/4

By the force of withdrawal from the objects of sense into the essence of consciousness and bliss, the mind, intensely content, abides as pure consciousness. This is the supreme (state of consciousness). (This is) the cosmic nature inspired with bliss by the flood of the nectar of divine power which, flowing (from the moon of consciousness), fills it to the full. Through this (expanson of consciousness), the slumber of ignorance which extends itself in the form of the network of principles starting from Earth onwards is, by being assimilated into consciousness, brought to an end. When this takes place, (the yogi) grasps knowledge (vidyā) itself as it truly is (in its most essential being). This (knowl- edge), therefore is the means to realisation and the essential nature of every Mantra and Mudrā.

The Second Light 75

The means to realisation (upāya) (described here essen- tially involves) an extremely elevated ascent (of conscious- ness to the level at which it can) penetrate (āveśa) into the supreme plane (of existence). This takes place when (the true nature of) Mantra dawns (within the pervasive awareness of expanded consciousness) by destroying the the mind's mate- rial nature (präkrta) by bringing the three states (of happi- ness, sadness and delusion) engendered by the gunas to an end. When (the yogi) has acquired the vitality (of one Mantra) in this way (he can) use it to empower other Mantras, (all of which) derive their vitality (from that same energy), and so heighten their efficacy. (Mantras find their proper application through this power of awareness) because if they are applied (when the yogi has already attained) Siva at the higher level, they would serve no pur- pose, while at the lower level of individualized conscious- ness, they are (merely) lifeless (sounds) and so in either case would be useless.

Exposition

The previous aphorism explained, according to Bhāskara's interpretation of it, how the yogi engaged in the practise of reciting his Mantra penetrates and becomes one with the universal cosciousness which is the source of all Mantras and the entire order of manifestation they mystically represent and denote. This takes place, as Bhäskara says, when the divine light of the yogi's true and universal nature suddenly expands, extending its brilliance throughout the infinite expanse of the pure conscious nature which the yogi now realises is the marvellous extent of his infinite Being and his true body, one with the deity, his Mantra thus evokes. Now, as Bhāskara sees it, this aphorism goes on to elaborate what happens when the yogi experiences this expansion of conscious- ness and how this wakes him up from the sleep of ignorance to realise the true, absolute nature of consciousness and hence that of all Mantras and Mudrās. Kșemarāja reads this aphorism quite differently. According to him it means: The expansion of the mind in the womb (of illusion) is the

76 THE APHORISMS OF ŚIVA

knowledge common (to all men)-(a mere) dream. According to Kse- maräja this aphorism serves to warn the yogi that he should not make use of the power of Mantra to develop any petty yogic pow- ers he may obtain through it. Nor should he be attached to the visions or other experiences that may come to him but should seek instead to merge with the universal will of Siva, the Supreme Lord of consciousness. Thus he writes:

The womb is Mahāmāya, which is ignorance. The expan- sion of the mind that takes place within it is the (foolish) satisfaction (the ignorant yogi) feels with the limited yogic powers Mantra gives rise to. This impure, limited knowl- edge is common to all men and is (a mere) dream, that is, the confusion of diverse thought constructs grounded in relative distinctions.23

Kșemarāja accordingly refers to verse 47 of the Stanzas which makes much the same point.

When Lord Śankara had explained the nature of Mantra's vitality, the awareness (vimarsa, the Yogi has of it) and (the manner of) its arising, he went on to say the follow- ing in order to explain the nature of the vitality of Mudrā:

vidyāsamutthāne svābhāvike khecarī sivāvasthā When the knowledge innately inherent in one's own nature arises, (that is) Siva's state-(the gesture of) the one who wanders in the Sky of Consciousness. 2/5.

Pure Knowledge is said to be the light of one's own nature (svāloka) which dawns when (the yogi) emerges from the higher stages of contemplation (samutthāna). (At the same time) It is the uncreated and innate (sahaja) power (bala), rightly described before, inherent in one's own nature. As it is such, the vitality of Mudrā expands within it. It is Siva's state, called (the gesture of) "the one who wanders in the Sky of Consciousness" because it is risen

The Second Light 77

(udita) in the sky of Siva and because (it is the power of awareness) which moves (carana) in the expanse (ābhoga) of the firmament of one's own consciousness. It is the dawn of realisation (in which the yogi perceives) his identity with (Śiva), the object of (his) meditation. And so, (this gesture) that possesses the contemplative absorption (āveśa) which penetrates into one's own nature, is Siva's state.

The gesture of the one who wanders in the Sky of Con- sciousness (khecarīmudrā) is Siva's state itself, directly appar- ent (sakşāt). (By making this gesture) the yogi moves (carati) through the Sky of Supreme Consciousness. The state of the vital essence of Mantra and Mudrā (which develops) by quelling all the agitation engendered by Māyā is the same (for both), namely, the emergence of one's own nature which is consciousness. We think them to be different only because, in terms of (our) perception of outer reality, their products (kārya) are distinct.

Exposition

In a non-technical sense, the word mudrā in Sanskrit means a number of things, of which three are relevant here. First, a mudrā is any instrument used for sealing or stamping as well as the stamp or impression made by the seal. Second, mudrā is the gesturing of the hands and posturing of the body in dance which is assigned a meaning and forms a part of the mime enacted in the dance. Third, mudrā is a ritual gesture usually made with the hands in the course of worship (espescially Tantric), conveying a symbolic meaning and thought to be charged with spiritual energy. Corresponding to these three common meanings of the word we can distinguish at least three distinct levels of meaning accorded to this term by Kashmiri Śaivites. Firstly, Mudrā is both the seal of pure conscious- ness which stamps its cosmic form on the background of its own nature and the image or reflection of consciousness thus created. The original form (bimba) and its reflection (pratibimba), the seal

78 THE APHORISMS OF ŚIVA

and its impression, pure consciousness and cosmic consciousness, both are Mudra.24 The first meaning leads naturally to the second. As an attitude or posturing of awareness, Mudrā is the state of awareness which makes its impression on all the contents of con- sciousness. Mudrā, in other words, is the stance the subject assumes in relation to himself and the world which he thus experiences accordingly. Our experience is a reflection of our inner attitude. This third use of the term indicates that Mudra is not only the way we see or know things but the actions we make in accord with our understanding. Mudrā is not only the world of our making, it is also the means through which it arises. Mudrā is action. Thus, although the power of Mudra and Mantra are at root identical, Mudrā is fuller of the power of action (kriyāakti) than Mantra, which is primarily a channel for the power of knowledge (jñānaśakti). The outer movement of the hands and body, the inner movement of the vitality of Kundalinī, speech and mind are the basic forms of Mudrā, ranging from gross to subtle.25 Through Mudrā, microcosm and macrocosm are united in the harmony of a single universal act. Abhinava explains:

The word Mudrā, as its etymology indicates, means that which bestows (ra) bliss (mud), that is, the realisation of one's own nature and, through the body, that of the (uni- versal) Self.26

The bliss of Mudrā is the act of self-awareness (parāmarśakriyā), the aesthetic rapture of resting in one's own nature. According to another popular etymology, Mudra means that which bestows bliss and dissolves away (drāvayati) bondage27 by fusing together (dravana) all the categories of existence to form a single compact mass of con- sciousness.28 The vitality of Mantra is the emergence (srsti) of this uni- versal consciousness,while the vitality of Mudrā is the power which seals it with the stamp of the Fourth State and maintains the yogi in it. Hence, it corresponds to the persistence (sthiti) of this conscious- ness. Thus, he in whom both have arisen achieves the peaceful state (ātiśāntapada) of liberation and no longer falls from it.29 Khecarīmudrā is Siva's true state in which the power (bala) of His awareness arises and wanders (carati) in the Sky (kha) of His consciousness as the effulgence or flow of His innate bliss (svānand-

The Second Light 79

occhalatta).30 To course in the Sky of Consciousness is to follow the Path of Totality (kulamärga), it is the liberating experience that any one thing contains within itself all things and that all things are con- tained in one reality. Khecarīmudrā is thus the highest level of aware- ness (parasamvittirūpā)31 and hence the essence of the power which unifies all other Mudrās.32 Whatever movement of the body or gesure of the hand one who is established in the wholeness (kula) of this attitude makes is Mudrā.33

For the yogi (established) in Kula, vibrant (ghūrnita) with the supremely (intoxicating) juice of Bhairava which abounding (pervades him), every position of his body is Mudrā.34

The yogi in Khecarīmudrā is intent on devouring time (kāla- grāsa). To do this he first withdraws all the energies of his senses and mind, establishes them firmly in his own nature and frees him- self of all sense of past and future. Plunging through the centre between these two times, seeking to grasp the fleeting instant (tutimātra) of the present, he is eventually freed of the present as well, in the timeless fullness of the incessant expansion and con- traction of his own consciousness, at one with which he instantly and spontaneously becomes a 'wanderer in the Sky of Conscious- ness' (khecara) and is liberated.35

Thus the vital essence of Mudra and Mantra are essen- tially the same. They differ from the point of view of outer reality because their functions are different. Therefore, in order to explain how (the yogi can realise) the (true) all-per- vasive (nature of) Mantra and Mudrā (the Lord) said:

gururupāyaḥ The Master is the means. 2/6

Here the Master is the power (of consciousness) said to be the supreme means to realisation because Siva's power (śāmbhavīśakti) is always graceous. Protected by its arising,

80 THE APHORISMS OF ŚIVA

it frees man from his longing for the world of fettered exis- tence (bhava). It leads the man whose corporeal nature (deha) it sustains to a true Master who, taking his support from the plane of being (the disciple) seeks to realise (upeyapada), speaks of matters concerning ultimate reality and so directs (him) on the path which leads to repose in the abode beyond the mind.

The Master is here the power of grace, the Supreme Goddess Who leads (the yogi) to the plane (of Being) he seeks to realise once he has attained the power of Mantra, etc. Through Her, devout souls enjoy rest in the absolute, the plane beyond mind (we) call Paramaśiva.

Exposition

Popular etymology derives the word guru from two words, namely, gu which means "darkness" and ru which means "remover." The Master (guru) is therefore he who removes the darkness of his disciples ignorance.3 In other words, as Ksemarāja explains, he teaches him the true nature of reality and reveals to him the pervasive oneness of consciousness (vyäpti).37 It is he who reveals to the disciple the true nature of Mantric power.38 The disci- ple, however, must take care to select the right Master, for only he is able to lead others to higher levels of consciousness who has himself realised them.39 Although not all Masters have attained the highest level of consciousness, and the seeker may not be fortunate enough to have found one who has reached perfection in all respects, he should test his teacher and be sure that he has indeed achieved a higher level than himself, for a bad teacher is not only unable to grace others but will obscure and cloud their conscious- ness with doubts even further.40 In the quest for self-realisation we may be led from one teacher to the next. If we profit by each encounter and grasp each Master's instructions, there is nothing wrong in this. Indeed this is what Kallata and Abhinava himself did. For as the Tantras declare:

The Second Light 81

Just as a bee, desirous of nectar, goes from flower to flow- er, so a disciple, desirous of knowledge, goes from teacher to teacher. If he has a Master devoid of power how can he ever attain knowledge and liberation? O Goddess, how can a tree without roots bear flowers or fruit?41

The true Master (sadguru) can only be one who has attained perfect freedom and this through identification with Siva.42 Such a man is Siva Himself in human form,43 so it is in him that the disciple sees the goal of his endeavour.4 His sandals (pāduka) are said to be the light of consciousness and awareness.45 The master of the five cosmic functions,46 his feet are said to move everywhere (symboliz- ing the cosmic creative activity of consciousness) and absorb every- thing into his nature, (representing the Master's knowledge which annuls multiplicity by merging it into the unity of consciousness).47 Two verses from the Hamsabhedatantra describe the true Master:

Many are those Masters who are honoured and served, resplendent with consciousness and discrimination. But, O Goddess, it is hard to find that Master who (himself free of ego) can destroy the egos of others. It is through him that revelation is communicated, through him that all things are accomplished, through him that, freed of ego one recognises oneself in one's essential purity (kevala).48

The essence of the Master's nature is grace. As the Master, Siva graces mankind with the power that flows through him and leads his devotees to find rest in the supramental abode of the absolute. It was the Master's grace, as Sāmbhavīśakti,49 which led the disciple to him in the first place and then frees him of craving for the world of transmigration. In the end, the disciple discovers that the Master is none other than himself and that he, as the disciple, is the reflective awareness of the enquiring consciousness (prätsr samvit) of the Light which constantly responds with ever-deepening revelations of its own nature. Abhinava explains:

One's own nature is of the nature of all things and knows itself. It is one's own nature itself at one with itself that,

82 THE APHORISMS OF ŚIVA

through question and answer, is contemplated as 'Iness' which gives rise to a sense of wonder by (assuming the) form of the questioner and replier.50

The one Lord assumes the form of both Master and disciple.51 The dialogue between them is always held within consciousness. It is the inner dialogue the Self has with its own nature, enlightening itself through itself:52

The undivided freedom of consciousness shines on the plane of distinctions. It emanates the state of teacher and taught. It is one's own nature alone that is the Lord and teacher and (yet) one thinks that he is other (than oneself). One thinks that the words one's Self utters are those of another. That which is to be understood as well as that by which it is understood, all is of the nature of Self, (although) one believes them to be different.53

At the highest level of practise the Master infuses this aware- ness into the disciple directly and he rises in an instant to the recognition that he and the Master are one.54 At the lower levels of practise, on the other hand, the sense of difference is almost total. Thus the Master and disciple, cut off from each other by the objec- tive constituents of their being, their relationship assumes the form of that between an enlightened sage (rsi) and another human being.

Then He explained what happens when the Master is pleased:

mātrkācakrasambodhaḥ The awakening of the Wheel of Mātrkā. 2/7

One should know Mātrkā to be the light of one's own nature (svābhāsa) and the Lord's supreme power of action. Her Wheel, it is said, is the aggregate of Her powers and the complete and correct knowledge (of its true nature) is its

The Second Light 83

awakening. When this happens the diverse (world of) apparent change consisting of words and the objects they denote is, by virtue of this (awakening), always (one and) undivided (abhinna) because the power of action has emerged (out of consciousness and operates). (This transformation takes place in stages) the first of which is the body of the light (of consciousness) that is ever manifest and never sets. (Then), by being intent on (its inherent) vitality, the power of the Lord's will (icchāśakti) emerges, followed by a pure awareness (samvedana free of thought constructs which heralds manifestation) and a sub- tle tactile sensation (sparsa, which corresponds to the direct vision of supreme consciousness). Then comes the univer- sal manifestation of all things (sarvārthapratibhāsa) fol- lowed by the unstruck resonance (anāhatadhvani, of aware- ness). After this comes the activity of the vital breath which contains within itself the meaning of (every) word and sen- tence and speech (väc) that contains (all) fifty letters (of the alphabet). Thus all things come into being. Therefore, the one root of (all) Mantras and every exist- ing thing is also said to be Mātrkā. This, Siva's power of action, unfolds in this way. If the awakening of the Wheel of Mātrkā has taken place in this way, then (the yogi thus) awakened is Lord (of all and) whatever he says becomes the king of Mantras.

Paramaśiva is the form (mūrti) of the absolute, His power of action, at one with Him, is Mātrkā. It is the reflective awareness of His own nature and the first pulse (spanda, of His being which takes place) when He, out of His own free will, desires to emit the universe. (This power) generates the four energies, Ambā, Jyesthā, Vāmā and Raudrī, and having done so, generates the Pure Path that consists of (the powers of the vowels) which are the seeds (bija, of all things), by their combining with one another through the expansion and repose, etc., of the absolute (symbolized by the letter 'A'), the will (corresponding to the letter 'I') and the unfolding of con-

84 THE APHORISMS OF ŚIVA

sciousness (unmesa, which is the letter 'U') and the other ener- gies (of the vowels). (Mātrkā, the power of action) then gener- ates Bindu, which is the pure awareness of their oneness (abhedavedana, that precedes the manifestation of diversity) and when this pours out of itself, (Mātrkā) manifests Visarga which is the inner impulse of consciousness to emit (visisrksā) the lower emitted plane of existence. Thus, it goes on to gen- erate the Impure Path consisting of the upsurge (ullāsa) of the energy (of the consonants) which are the womb (yoni, of the principles of individualized consciousness) in which (Mātrkā, the power of action) gathers together within Herself all the wheels of energy. Thus, when the power of the will descends (to the lower levels of existence) in the form of the vital impulse (prānana) (that gives life to the body), heralded by the transformation of the unstruck resonance (anāhatadhvani, of pure awareness), the activity of the vital breath (prānakriyā) which contains within itself every word and sentence, is set into operation. Therefore, Mātrkā alone generates this uni- verse of words and the things they denote and is the principle and primal cause of (all) Mantras. Whatever (the yogi) who is thus awakened and enlight- ened may happen to say, whether nonesense or just common everyday talk, is like a Mantra that (unerringly and) without restraints effects his task.

Exposition

Although Ksemarāja's commentary differs from Bhāskara's it does not disagree with it but, one could say, develops a point that Bhāskara does not go into, namely, the structure and contents of the Wheel of Mātrkā. This is basically because Kșemarāja under- stands the awakening of this Wheel as the conscious assimilation of its energies that seemingly emerge and become active one by one as the Wheel rotates. As these energies are the sources of the constituents of all manifest (i.e., immanent) and unmanifest (i.e., transcendent) reality, this effectively means that when the Wheel is awakened and the yogi is fully conscious of its potencies and activ- ity as that of absolute consciousness, and hence of his own true

The Second Light 85

nature, he too awakens and reclaims his own inherent power. This is none other than Mātrkāśakti which is, as we have already noted, the supreme power of speech as the reflective awareness (vimarsa) and creative autonomy (svātantrya) of universal consciousness and hence the vital energy of Mantra. The fifty letters of the Sanskrit alphabet, arranged in their usual order, make up the Wheel of Mātrkā. Each one represents a phase in the 'counting out' (kalanā) or differentiation of the uni- verse and its projection onto the screen of consciousness. The vow- els symbolize phases of the 'pure emanation' (śuddhasrti). This is the movement and transformation of energy within Siva's tran- scendental and all-embracing consciousness through which the universe is emitted externally while it abides at the same time within it in the form of this process itself. The consonants symbol- ize the kingdom of Siva's power (śakti) when actively engaged in and manifest as the 'impure', i.e., external creation. Thirty-four is the number of consonants and thirty-four are the categories of exis- tence below Śiva (excluding Śakti which pervades them all). Each letter corresponds to a category. The order of emergence is, how- ever, reversed. Thus, 'K' (the first consonant) corresponds to Earth (the last category). The reason for this is that Sakti is the reflection of Siva on the plane of phenomena and, as such, is as if turned upside down, like a mountain reflected in a lake.55 Pure 'I' consciousness (aham), as we have already seen else- where, contains and unites all the letters in itself as the unbroken flow of awareness from 'A' to 'Ha', which are the first and last let- ters of the alphabet, respectively. The rotation of the Wheel of phonemic energies marks the arising and subsidence of the uni- verse in harmony with the incessant movement of the creative power of awareness within 'I' consciousness.56 Through the Mas- ter's grace the disciple awakens to this, the eternal flow of Mātrkāśakti by penetrating into the consciousness and bliss of his own nature that contains the entire aggregate of powers making up the fifty aspects of Mantric energy. The unconscious movement of the Wheel now becomes a conscious process of creation and with- drawal, Kundalinī rises and all that the yogi thinks, utters, hears spoken or reads is experienced as a liberating Mantra.57 Thus, Mātrkāśakti which is Śiva's power of action (kriyāśakti), now known, no longer binds the yogi but, on the contrary, sets him free.58

86 THE APHORISMS OF ŚIVA

Lord Siva (then) explained that the body of Karma, which is the cause of bondage (bhava), burns away in the radiant power (tejas) of Mantra that has been inflammed in this way:

śarīram haviḥ The body is the oblation. 2/8

In the blazing fire of consciousness, at one with Mantra, the body abandons the gross, phenomenal bonds of Karma and, as an oblation (in this fire), it assumes the form of a divine body. This is the supreme body of the all-pervasive Lord of Consciousness Who is the Sacrificer Who constantly offers the body and other phenomena in the great, eternally blazing and unfettered fire of Great Being (mahāsattva).

The meaning here is this: the sacrificer sits, taking up his place in the divine body of Mantra, and performs the fire sacrifice which makes all things one with the fire of con- sciousness. As he does so, the Karmic impurity which is the cause of his physical bondage (dehabandana) is destroyed through the stilling of his conditioned, illusory subjectivity (māyīyapramātrtā) once he attains the Body of Mantra consist- ing of the supreme vitality of universal 'I' consciousness.

Exposition

Kșemarāja merely stresses that what is meant here by offering one's own body as an oblation is the abandonment of all false iden- tification with it. For, as Ksemarāja points out referring to verse 9 of the Stanzas, once the notion of oneself as the body (dehādyaham- pratyaya), which agitates consciousness with countless thought con- structs, ceases, the awakened yogi can realise the highest state. Kse- marāja writes:

The Second Light 87

The body gross and subtle, etc., that everybody (generally) consecrates with (a false sense of) subjectivity is the obla- tion the great yogi offers in the supreme fire of conscious- ness. (He can do this) because he is constantly centred on the subjectivity of consciousness by quelling the subjectivi- ty (centred) on the body.59

Appropriately, Ksemarāja goes on to quote the Vijñānabhairava:

(To perform the true supernal) oblation one must offer, with the ladle of awareness (cetanā), the elements, the sens- es and their objects, along with the mind, into the fire which is the abode of the Great Void.60

What is the supreme food of one who resides in this way in the Body of Consciousness (jñānakāya)? (The Lord) said:

jñānam annam (This yogi's) food is knowledge. 2/9

The knowledge (meant) here is the supreme (knowl- edge of ultimate reality) correctly explained in these two sections. Know that to be like food which satisfies (the yogi) fully, for by reflecting on it (nibhālana) repeatedly, (one achieves) the perfect plenitude (paripūrnatā of con- sciousness).

Attending to the expansion of the glorious power of his own nature in the supreme state (of being) this (yogi) is com- pletely free of craving because he (abides) full (of the pleni- tude of consciousness) everywhere in this world (which is itself nothing but) the internal and outer radiance (visphurana) of his own nature. When, in the course of daily life, he hap- pens to reside on the plane of corporeal existence, he is like an

88 THE APHORISMS OF ŚIVA

alert actor. Infusing his inner nature with wonder (svātma- camatkarana), he prepares himself to play his role and acts out his part. As he does so, he draws towards himself the objects of sense drenched with the supreme nectar (of self-aware- ness) by means of the senses and deposits them within his own nature. He is not like the fettered soul who, attached to the objects of sense and forgetful of the radiant pulse of his own nature, assumes the lower state of being.

Exposition

Kșemarāja says that this aphorism can be interpreted in two ways according to how we understand the nature of the 'knowl- edge' to which it refers. If we take this knowledge to be, as Bhāskara does, the dynamic consciousness of ultimate reality, then it corresponds, as Ksemarāja says, to "the reflective awareness of one's own nature which is (the enlightened yogi's) food that, because it satisfies him perfectly, causes him to rest in his own nature."61 In other words, it is pure awareness that, preceding the formation of thought constructs, operates in the first moment of perception with which, as Ksemarāja points out, verse 44 of the Stanzas instructs the awakened yogi to scan the field of perception. In this way he realises that all things are one with Siva, his own universal consciousness. The second interpretation is purely Ksemarāja's suggestion. He couples the knowledge to which this aphorism refers with the limited knowledge that binds the individual soul described in the second aphorism of the first section. It is this lower, conditioned knowledge of reality that the awakened yogi assimilates into his consciousness and with it all thought constructs, perceptions, con- flicting views, time and space, in short, all that exists in the realm of the awareness of relative distinctions that to the unawakened appears to be separate from him as the individual perceiving sub- ject. All this is his food in the sense that he engulfs and digests it into his true conscious nature, thus making all things one with it.

The Second Light 89

When this is the case, ignorance is destroyed. (Śiva), Who is worshipped by (all) the gods, uttered the (follow- ing) piece to explain what happens due to this:

vidyāsamhāre tadutthasvapnadarśanam The withdrawal of knowledge heralds the vision of dreams that arises from it. 2/10

The knowledge which perceives the world of birth and death (samsāra) is described as common (aviśișta to every fettered soul). It is withdrawn when the light of one's own nature dawns. When it is destroyed (the yogi's) perception of phenomenal existence that arises from ignorance and deludes (the ignorant) is said to be the vision of dreams. This is how the Supreme Lord has described (this insight) in brief:

The waking state (of enlightenment, prabuddha- tävrtti) is, when it dawns, one of permanent freedom from all constraints, eternal contentment and oneness with (Śiva), the object of meditation and the manifes- tation (kalanā) of the light of one's own nature.

When the knowledge common (to all fettered souls) marked by limited understanding is merged (in conscious- ness) by thus contemplating the reality (made manifest) by the aforementioned technique, the yogi perceives the (many) phenomenal and imagined things (bhāvābhāva) of the world that arise from it and consist of the thought constructs that manifest things devoid of an essential nature of their own, as if (they were) a dream. (He perceives) them arise and fall away in the pure mirror of awareness (samvedana) (manifest there) without the material aggregate of causes by the power of his own freedom as the wonderful diversity of groves, towns and mountains, etc., disassociated from the essential being of consciousness. (Perceivings things in this way, the yogi) is like Siva, endowed with the eternal power of omni-

90 THE APHORISMS OF ŚIVA

science and the rest and, free of constraints, sports on the plane of the arising of innate knowledge.

Exposition

Kşemarāja takes the knowledge to which this aphorism refers as being the Pure Knowledge (śuddhavidyā) that corresponds to the insight that: "I am this (universe) and this (universe) is me" (aham- idam-idamaham). Accordingly he says that:

When the Pure Knowledge which is the expansion of con- sciousness (jñānasphāra) is withdrawn and recedes (nimij- jana), there emerges a clear vision of the extending chain of thought constructs that constitute duality (bhedamaya) and is the dream that arises through the gradual dwindling away of (pure) knowledge (impressed upon the yogi's con- sciousness).62

What Ksemarāja means to say is that if the yogi is unable to maintain a steady, continuous stream of awareness, he falls from the contemplative absorption he experiences through the awakening of the Wheel of phenomic energies, into the dream state. The pristine purity of his consciousness is thus seemingly marred and its unity broken up by the flood of images that pour into the yogi's mind to distract him and carry him away from the authenticity of universal consciousness. In failing to exert himself to maintain his awareness of this higher state of consciousness, he ceases to be a true yogi and is no better than an ordinary man. Thus, Kșemarāja, quoting verse 21 of the Stanzas, instructs the yogi to be constantly aware of the uni- versal activity (spanda) of his consciousness in order to realise his true nature through the vigilant wakefulness of awareness. It is always the 'I' which maintains awareness of itself and of its projections. The minute 'I' forget myself I am lost in 'this'. Cut off both from my own autonomy and the grace of a higher, more universal level of consciousness, and so no longer awake to myself, I am at the same time no longer awake to the direct experience of reality. This is the fall from the perpetually renewing awakening of self-awareness to the dream of thought constructs and projections.

The Second Light 91

For the yogi this means resting content with the minor yogic accomplishments and powers (siddhi) which come in the wake of the traces (vāsanā) of the self-awareness left by his contemplative absorption (samädhi). But, however exalted these powers may seem to the ordinary man, the yogi who is distracted by them fails to persevere in maintaining his awareness and so, as verse 35 of the Stanzas declares, the generation of images that takes place in the states of waking and dreaming reverts to its natural spontaneity as happens normally with the worldly man.

Here ends the second section of the Aphorisms of Siva which describes the arising of innate knowledge. What remains to be discussed is the vibration of the powers for the attainment of the power of the Yoga of Knowledge is a veritable wish-granting gem.

Now the Third Light Commences Called

THE VIBRATION OF THE POWERS

The powers (vibhūti) we are about to describe are gen- erated either by the spontaneous (sahaja) arising of Mantra or by the recognition (pratyabhijñā) of one's own nature. Supreme, unconditioned bliss arises spontaneously through the expansion of the awakened consciousness which develops by reflecting on the beginning and end (of the arising and subsidence of the breath, perception and thought). One's own natural and unconditioned power of creative freedom (svātantryaśakti) becomes clearly appar- ent through (this bliss) and one perceives the glorious power (vibhūti) (of one's own conscious nature). This section is devoted to this topic (and so the Lord) began by saying (the following) to explain what the true nature of the mind is:

ātmā cittam The mind is the Self. 3/1

The mind, also known as the mental faculty of menti- tion (manas), is consistently represented in the teachings as an organ of sense and as such (essentially consists of the) intent (samkalpa which directs the synthesis of perceptions and the formation of thought constructs). That is said to be Mantra. One should know that the Self itself, when devoid of verbal constructs (vāc), etc., is Mantra that follows the directives of intent and by that (all of one's) wishes are fulfilled by contemplating (nibhālana) (mind's) essential nature.

93

94 THE APHORISMS OF ŚIVA

Discursive intent (samkalpa) (is the form of) awareness (parāmarśana) when the mind is extroverted. When (the mind) is introspective it is Mantra, which is the contempla- tive awareness (manana) of one's own nature. When intro- verted, it is undistracted and so the contracted (conditioned) state of the mind is abandoned and it then assumes its natu- ral (sahaja) condition which is its inherent conscious nature. (Now when the mind is thus) pervaded (with consciousness) it is not dependent, at the level of practise, on the activity of the senses and so (all its) knowledge and action is free of impediments. Thus, by laying hold of its (inherent) power (bala), it can, like Siva, manifest externally, as it wishes, the desired object without recourse to earth, water, fire or any other (physical element), (in such a way that) all people can see it. The intentions, etc., of one who is not dedicated to the practise of Yoga (ayukta) are not apparent to anyone (but himself) and cannot be made externally manifest. While, on the contrary, the Mantras, etc., of one who is intent on the practise of Yoga (yukta) and possesses Siva's unique qualities can, for this reason, make any phenomenon manifest, how- ever hard this may be.

Exposition

As the reader will recall, the first aphorism taught that the Self is pure, dynamic and universal consciousness. This is true for the yogi who has awakened to his true nature at the highest (śām- bhava) level of consciousness. At the individual (ānava) level, how- ever, the situation has changed. In this sphere of consciousness, where attention is directed to the external world and the flux of awareness is coloured by the sensations and perceptions generated by the contact between subject and object, the analytic and synthet- ic activity of the mind assumes the status of the subject in relation to sense objects. When consciousness is extroverted and directed to the objects of the senses, the intermediate process of discernment, analysis and classification of perceptions, which bridges the gap in

The Third Light 95

the flow of awareness from the universal subject to a specific object of knowledge, appears, at the individual level, to take over the sta- tus of the perceiving subjectivity which underlies it. The universal Self recedes into the background as a pure, undefinable awareness and the individual ego, consisting of the perceptions, thoughts and emotions generated by the contact between the perceiver and the perceived, emerges in the juncture between them. The lower-order subject created in this way is a pin-point (anu) of awareness which emerges when consciousness freely lim- its itself to adapt to, and focus down on, externally projected objec- tivity. This is the Self, which moves (atati) from one state of being to another, from one body to the next. At the empowered (śākta) level, enlivened by the direct intuition (pratibhā) consciousness has of its own nature, mind ceases to function in a paradigmatic, for- mative manner to generate mutually exclusive mental representa- tions but appears instead in the subtle form of Sakti,' i.e., reflective awareness (vimarśa). This, as we have seen, is the essence of Mantra. Independent of the activity of the senses, the mind's pow- ers of knowledge and action are no longer conditioned in any way and so the mind is able, like Siva Himself, to emanate at will, with- out need of material cause, whatever it may desire. At the individ- ual level, the creative powers of consciousness reflected though the extroverted mind are greatly attenuated. All that remains is the power to create thoughts and determined resolutions (samkalpa) which go on to issue, through the body, into outer action, at which point the private creations of the mind become apparent to others. The next two aphorisms go on to explain the nature of the forces which bind and contract consciousness at this level.

Now why are the mind's intentions unfulfilled? He explained:

jñānam bandhaḥ (Empirical) knowledge is bondage. 3/2

(Empirical) knowledge relates to the objects of the senses and so is (a form of) cognitive awarenes (jñapti) (sul-

96 THE APHORISMS OF ŚIVA

lied) by attachment, etc. This is bondage, the veil which obscures the mind's essential nature. Practising detachment from internal and external objects, the perceiving subject is liberated from (his) thoughts (mantavyatā) whenever (they arise).

The mind that is not free of the impurities of passion (rajas) and ignorance (tamas) is distracted by its interaction with objects of the senses because of its attachment, etc. (to them). The veil which obscures the light (of consciousness) has not been removed and so one does not gain the power (bala) inherent in one's own nature, (the acquisition of which) is penetration into its original authentic nature. In this situa- tion it is incapable of creating (the object of its conscious) intentions (in a manner) commonly perceivable to every- body. Thus the root cause of all the impediments that pre- vent one from creating what one desires is attachment to the objects of the senses.

Exposition

In this context knowledge does not refer to the pervasive limit- ing power of the impurities of Māyā and individuality (māyīya and navamala) as it did in the second aphorism of the first section, but to individual sensory perceptions and the mental activity which accompanies and processes them. Bound by its knowledge of objectivity and out of touch with its essentially subjective nature, the soul wanders from life to life, state to state, carrying with it the subtle traces left behind by sensory and mental activity. Together these are said to constitute, and be caused by, the subtle body (puryastaka) with which consciousness is identified and due to which it is subject to the constant alternation of pleasure, pain and delusion which are the qualities (gunas) of its material nature.2 Thus when one practises detachment from inner and outer objects, the perceiving subjectivity (drastr) is liberated from the lim- itations imposed upon the inherent omniscience of its conscious-

The Third Light 97

ness and the yogi is not only freed from them, but is also actively free to do whatever he wishes.

So what is it that obscures the eternal perceiver? (The Lord) explained:

kalādīnām tattvānām aviveko māyā Māyā is the lack of discernment of the principles beginning with Kalā. 3/3

The principles (that obscure the individual soul) form a group that ranges from Kala to Earth. (They are called) "principles" (tattva) because the entire universe is pervad- ed (tata) by them. Kalā is said to be (the individual soul's) limited power of action. Similarly, the principle of (impure) knowledge (vidyā) is said to be (the soul's limited) power of knowl- edge. The fetter of attachment (rga) is of the sort (exempli- fied in the notion) "this is desirable" and is (a form of) bondage. The time (kāla) which is present in this, the tem- poral condition of the present, is also said to be (a form of) bondage. Necessity (niyati, is) the condition of constraint (which determines according to fixed principles) the fruits of one's own actions. Pradhāna (the substantial ground of the remaining physical, mental and sensory principles) con- sists of an inner equilibrium between the perceptions of pleasure and pain (discerned at this level in all the lower) principles. The qualities (guna) are pleasure, pain and delu- sion. The intellect is pure intelligence (mantrtā) while the ego is the stir (samramba, of limited self-awareness) and the mind is (the principle) which directs the senses. The cogni- tive senses (buddhīndriya) are said to be (a form of) cogni- tive consciousness determined by (the activity of) the sens- es while the organs of action, are (the form in which) agency is individualized by these same (senses). The subtle ele- ments consist of the manifest condition of the (pure sensa- tion) of sound (and the rest perceived by the senses) while

98 THE APHORISMS OF ŚIVA

the group of five gross elements is the outpouring brought about by sound and the other individual (sensations). Māyā, which deludes (the fettered soul, is his) failure to discern (the true nature of these principles and distinguish between them), while (right) discernment is established here in Pure Knowledge and the other (principles of the Pure Path). Therefore the wise who know reality (tattva) call them the "Pure Principles." Śiva is the principle which corresponds to the light of one's own nature (svajyotiştva) while Śakti is said to be (Śiva's) knowledge and action. Sadāśiva is the omniscience and universal activity (of consciousness), while Iśvara- tattva (corresponds) to the (inner) impulse (inherent in con- sciousness) because the impulse (which stimulates the per- ception of diversity arises) through it. Pure knowledge is here said to be the enlightened understanding of the Saiva and other scriptures. The principles are conceived in this way within the Self through these states. (But) this, the state of the principles we have just described, does not contaminate the reflective awareness (vimarsa, of one's own nature) because, pervad- ing all things, it is supreme.

Māyā veils the true nature, that is, the perceiving sub- ject (drastr) who is the self-luminous and ever-manifest light of those individual souls who, gripped by the false notion of conditioned subjectivity (parimitapramātrbhāva),3 reside in bodies consisting of the gross elements, the subtle body (puryastaka) and the (five) obscuring coverings (kañcuka) fash- ioned by the series (of thirty-one impure) principles, starting with kala. Those who persist in the practise of discrimination and have transcended the plane of Māya are grounded in Pure Knowledge and so the light of their own nature is (never) obscured. And so, because the bonds (which condi- tion their consciousness) have been removed, the Mantras, etc. (of these enlightened souls) become, as explained before, fit to carry out their task.

The Third Light 99

Exposition

This aphorism goes on to explain why the individual fails to recognise that all perceptions and mental representations are essentially forms of awareness and hence cannot condition con- sciousness. The thirty categories of existence belonging to the Impure Creation (asuddhasrsti)4 envelope the remaining category, i.e., Purușa, the individual soul, in three layers or bodies. The five obscuring coverings (kañcukas) of limited action, knowledge and desire and the limitations of time and space which condition the individual by contracting his consciousness directly, form the innermost body. Together these five represent aspects of the delud- ing power of Māyā. Next comes the subtle body (puryastaka) con- sisting of the intellect, mind and ego together with the five primary sensations. Finally, the third and grossest body consists of the ten organs of knowledge and action together with the five gross ele- ments. While Māyā, the psychic cause of diversity and Prakrti, the material nature, pervade the other categories. These categories are in reality emantions of, and at one with, the freedom (svatantrya) of consciousness. The soul in bondage, however, fails to discriminate between them and his true nature when this same power operates as Māya. The lower order cate- gories are not realised to be one with the higher order (of the Pure Creation) and so become aspects or energies of the binding power of Māyā. Thus the universal vibration of consciousness (sāmānya- spanda) appears to break up into countless individual motions of consciousness (viseșaspanda) that manifest as the pleasure, pain and delusion of the soul's material nature which, as verse 20 of the Stanzas quoted by Ksemarāja explains, cast him down into the world of transmigratory existence (samsāra).

Now once (the (Lord) had thus described the expan- sion (prasara) of the Self consisting of the forces which con- stitute the principles of existence, He want on to explain what arises due to its contraction:

100 THE APHORISMS OF ŚIVA

śarīre samhāraḥ kalānām The forces are withdrawn in the body. 3/4

The forces are said to be the specific functional capaci- ties of (each of) the principles of existence. The body is made up of the union of these (forces) and so consists of the multiple aggregate of energies (sakala) which are (the cor- poreal) support of the Self. The withdrawal of the forces there (in the body) is said to be the progressive penetration (and absorption, anupravea, of each of them) into their respective causes. This continues until (the yogi) attains a body of pure awakened consciousness (bodhadeha) and there (experiences) the Supreme Arising (parodaya, of ulti- mate reality). Or else, (the yogi) may attain Sivatattva through a (sin- gle) act of transcendence (ullanghanavrtti). This also involves the withdrawal of the forces due to which (the yogi experiences) the arising (udaya, of universal consciousness).

The supreme body of awakened consciousness arises within one's own nature by the realisation brought about by contemplating the successive penetration and merger of the principles into their respective causes (by withdrawing them back into one another) in a manner contrary (to their original successive manifestation). (The process takes place) in the body, which (is itself) made up of the union of these princi- ples, (and continues) until (the yogi) reaches their end (and original source), which is one's own nature consisting of the pure consciousness that sustains them all. Or else (the yogi may achieve the same result and) attain the level (on which he can realise) the sovereign power of (his own) pure conscious nature which is devoid of (all) thought constructs by a single act of transcendence that with- draws all the (lower) functions (vrtti) in an instant directly (hathāt) once he has attained a state of one-pointed concen- tration which annuls thought. The sprout of perfection thus emerges free and vigorous (pallavita) by withdrawing the

The Third Light 101

extension of the forces which (the ignorant) consider to be (their true) subjectivity (but is in fact) the repository of (their) bondage and the veil (which obscures their own nature).

Exposition

Bhäskara suggests that the diversity of the multiple principles of existence can be fused into a unity either gradually, in succes- sive stages, or at a stroke, all at once. Kșemarāja however rejects the second possiblity in this case insofar as, according to him, prac- tise operates here at the individual (ānava) level where diversity prevails and realisation takes place gradually and not suddenly as it does at the higher levels of practise.5 Even so, he explains that the gradual assimilation of diversity into universal consciousness can take place in two ways, namely, either by a process technically called the "contemplation of dissolution" (layabhāvanā) or else by meditating on the fire of consciousness (dāhacintā). Although I have already touched upon these methods in my Doctrine of Vibration,6 I should add here some further details concerning the first one which is important for both Bhāskara and Kșemarāja. The 'contemplation of dissolution' (layabhāvanā) is a form of contemplative awareness through which the outward movement and progressive differentiation of consciousness from its causal, pre-cosmic form to its phenomenal manifestation is reversed in successive stages. Ksemarāja quotes a verse from the Vijñāna- bhairava instructing the yogi in this practise:

One should meditate on the All in the form of the Paths and the world-orders, etc., considered successively in their gross, subtle and supreme forms until, at the end, the mind dissolves away .?

Consciousness becomes objectively manifest in two streams or sequences (krama) of appearances (ābhāsa) as aspects of the wave or pulse of creative energy8 flowing through consciousness. Pro- jected outside it by a process of successive differentiation (kalanā), it appears as the deployment of experience in the flux of time and space.9 The diversification of outer activity (kriyāvaicitrya), such as

102 THE APHORISMS OF ŚIVA

the movement of the sun or the alternation of the seasons is the medium through which the Path of Time is externally apparent, while the Path of Space corresponds to diversity of form (mūrtivaic- itrya) and relative distinction between objectively perceived enti- ties." Abhinava explains:

Thus, all this Path rests in consciousness. The Path of the Great Lord is the manifestation of all-pervasive, and hence inactive and formless, consciousness, as actions and forms. The word Path (adhvan) is chosen to denote this reality (i.e., the universe) because, for those who have not overcome duality it is one, in the sense that it is the cause of the grad- ual attainment of the plane to be achieved, while for the awakened it simply represents an object of enjoyment to be devoured.12

The Path of Denotation (vācakādhvan), corresponding to the Path of Time, is represented in its outer supreme, subtle and gross aspects by letters, Mantras and sentences, inwardly grounded in pure perception (prama), the subject and the means of knowledge, respectively. The Path of Denoted Meaning (vācyādhvan), corre- sponding to the Path of Space, consists of the five Cosmic Forces (kalā),13 thirty-six categories of existence (tattva) and the 118 world systems (bhuvana). These constitute the sphere of objectivity rang- ing from supreme to gross. Thus, the Path of the Cosmic Forces (kalädhvan) represents the state of objectivity while it is still mani- festly a part of the act of perception associated with the mental rep- resentations of the object perceived. The subtle state, represented by the categories of existence (tattva), corresponds to the pure object denuded of all specification, while the world-orders (bhuvana) rep- resent the gross manifest object with all its specifying particulars.14 The configuration of the All is thus the deployment of con- sciousness as it emerges from itself through the flux of perception (pratīti) ranging from the level of pure awareness to gross objects. This movement constitutes the essence of universal consciousness (caitanya) as Pure Act, identified with which the enlightened make all things one with their own nature.15 At the same time, mediated by consciousness, the All rests on what is emitted from it, namely, the void (i.e., the subject present in deep sleep), the mind, vital

The Third Light 103

breaths, psychic nerves, senses and the external body.16 Thus the yogi visualizes the objective sphere of the All as arising successive- ly in his own body. Starting with the 118 world systems, he imag- ines that they are all present within him from the lowest hells at his feet to the highest heavens in his head. The same process is then repeated with the thirty-six categories of existence and the five cos- mic forces, each containing the grosser aspect of the Path within it. The elements of each Path are ordered in a graded hierarchy such that the higher, being closer to consciousness, assimilates the lower. Thus as the yogi ascends along it, the higher element acts as the purifier for the lower ones.17 Again, the higher is the support (ādhāra) of the lower, supported (adheya) elements, while the whole is sustained by the supporting power (ādhāra or dhārikāśakti) of con- sciousness which is identified with the power of the universal will (icchāśakti). Present at the very source where Śiva and Śakti unite as the first phase (prathamāmsa) in the flow along the cosmic Path, this sustaining power is both the screen (bhitti) of perception onto which the All is projected and the pervasive space (vyoman) in which it is suspended. Abhinava writes:

Thus, perception (pratīti) alone is the creatrix and sustainer identified with Siva. From it are born all beings, in it they are grounded. Thus, it is this power which supports all things. One should contemplate the All on the analogy of an imagined object which, though devoid of support, falls not, resting as it does on a power which sustains itself.18

The yogi ascends along the Path he visualizes in his body, absorbing the lower elements into the higher as he does so, thus strengthening and extending his unifying awareness (anusamdhāna) of the configuration of the Path. Thus moving from the gross ele- ments constituting the outer physical body, to pure sensations (tan- mätra), then to the senses and mind, etc., back to their primordial source, the yogi rises from the embodied subjectivity of the waking state of the Fourth State where he is one with the all-pervading intent that initiates the creative vision of consciousness. The second method Ksemarāja teaches, namely, meditation on the fire of consciousness (dāhacintā) involves, as I have already explained in the Doctrine of Vibration,19 the visualisation of the fire

104 THE APHORISMS OF ŚIVA

of consciousness which is made to traverse the body in which the adept imagines the presence of the entire cosmic order arranged in layers from the lowest hells at the bottom of the body to the high- est divine worlds at the top. As the fire rises from below, the microcosmic body burns and so is transformed into that same fire which, once it has burnt its cosmic fuel, leaves behind the empti- ness of the pure, undifferentiated light of consciousness.

Once Śiva had explained how, by transcending (the lower) function (vrtti, of consciousness) in this way, one's own true nature (svasvarūpa) dawns within the Self which consists of the outward extension (prasara) and withdrawal (samkoca) of the principles of existence, he went on to explain how the accomplishment of the elements (bhūta- siddhi) arises:

nāīsamhāra-bhūtajaya-bhūtakaivalya-bhūtaprthaktvāni The withdrawal of the vital channels, the conquest of the elements, freedom from the elements and the separation of the elements. 3/5

Just as the householder is master in (his own) house (similarly) by virtue of its freedom, the Self (is master) in this body which consists of the five elements and is the support of consciousness. The vital channels are withdrawn there (within it) by merging in the Sky of Consciousness for (con- sciousness) is everywhere said to be the opening (mukha, at the extremities) of all the vital channels. The breaths are the supports of the vital channels while their support is the ubiquitous Lord of Consciousness. The highest function (vrtti, of consciousness) possesses six qual- ities (and is set into operation) when the activity (of con- sciousness which operates when the breath moves through the vital channels) is merged in the centre. (These qualities are) stability, flow, heat, movement, emptiness and reversal. Or the awakened lord (of yogis) can conquer the ele- ments by contemplating the essential nature of the princi-

The Third Light 105

ples individually in their corresponding centres (in the body) where they can be perceived. By renouncing (the power that comes from this practise the yogi) attains unconditioned freedom (from the ele- ments). (Thus the yogi) though (his) contact with (his) own (inner) strength (bala)20 separates the elements one from the other (while each continues) to possess the power of (all) thirty-six principles. (Thus the yogi who is identified with) the ubiquitous Lord can, by changing (His own apparent) transformations, alter (anything at will), be it a single incom- posite entity (ätmastha) or one which consists of an aggre- gate of constituents (samghatastha). Thus the power of one's own freedom (prabhuśakti) is nowhere obstructed.

(The yogi) who desires yogic powers (siddhi) must first pacify idā and the other vital channels by withdrawing the inhaled and exhaled breaths (prāna and apāna) into either the internal or external twelve-finger space and practise concen- tration for the perscribed time on the Earth and other ele- ments, each of which has it own characteristic shape, be it tri- angular or round, etc., is marked with its own seed-syllable and is located in the Root or its corresponding centre (in the body), as described in the methods (prakriyā) taught in the Tantras. In this way the elements come (under the yogi's) control and so entry or exit from the midst of the five gross elements or the abiding among them, etc., does not affect him. (The yogi) who practises in this way and does so with- out being attached to the powers (he has gained thereby) also attains , without any (extra) effort, the power (siddhi) to abide in his own nature, which is pure, uninterrupted con- sciousness and bliss unaffected (anuparakta) by the elements. In this way, he can also unite and separate at will (any) enti- ty formed by the conjunction of the principles of existence. Thus, he has the power, by virtue of his unimpeded freedom, to give rise to, alter and even radically change the various states to which phenomena are subject, (each of which are anyway) transformations of his own nature.

106 THE APHORISMS OF IVA

Exposition

Kșemarāja's interpretation of this aphorism largely agrees with Bhäskara's, although not entirely. Thus, Ksemarāja, like Bhäskara, equates the first two practises, namely, that of the with- drawal of the vital channels and that of the conquest of the ele- ments, with the regulation of the breath (prānāyama) and concentra- tion (dhāranā) on the elements, respectively, these being the first two stages in the practise of Yoga. However, while Bhāskara understands that the yogi is freed from the elements by renouncing the yogic powers which he attains by meditating on them, Kse- marāja couples this with the next stage in the practise of Yoga, namely, the withdrawal of the senses from their objects (pratyāhāra). The yogi withdraws the flux of awareness travelling from the Heart of consciousness through the senses to outer objects and fixes it in the navel by attending closely, as it rises and falls, in accord with the movement of the breath.21 Again, while Bhāskara takes the practise of the separation of the elements to refer to the yogi's freedom to control the gross physical elements, Ksemarāja understands this as refering to the detachment of the mind from the elements that the yogi achieves through the unsullied purity and freedom of the consciousness of his true nature in which his mind participates by gradually raising his awareness to the level beyond thought constructs (unmana) when his practise reaches maturity. This is the final stage of Yoga and corresponds to that of pure contemplation (samādhi).

Now even if this is so (a question still arises) as to whether (the yogi) does or does not in fact realise his own nature (in these conditions, that is,) while the illusion with its countless forms (bāhuśākhā, that obscures) the Self (still persists and so Lord) Śankara said:

mohāvaraņāt siddhiḥ (The yogi attains) perfection through the obscuring veil of delusion. 3/6

The Third Light 107

When lust, anger, greed, or fear arise or when one feels happy, experiences a sudden fright or even when intensely joyful, delusion extends its sway everywhere. This alone should be known to be the obscuring covering (of con- sciousness) because it shrouds one's own nature. Therefore, as this is the cause (of delusion, the yogi can attain) the per- fections (siddhi) of the Self, namely, omnipotence and omni- science, by reflecting (vimarśa, on his own unsullied consi- cousness) at the initial stage (just before these states lay hold of his mind).

If we consider matters from the standpoint of ultimate reality, the yogic powers, etc. (yogis acquire) arise at the lower levels (of practise) where (one still) perceives relative distinctions (and so) belong to the sphere of Māyā and obscure the yogi's own nature. Therefore, in order to per- ceive it in this state he must, when feelings (vrtti) of intense pleasure or passion, etc., arise (within him), fix his attention either on the initial phase (when they are just about to arise) or on the final phase (when they wain away) for they (in themselves) obscure his own nature. In this way (he attains) the supreme perfection (parasiddhi), namely, (the power of) omniscience and the others (inherent in his true nature).

Exposition

Bhäskara clearly couples the pratice taught in this aphorism with that taught in verse 22 of the Stanzas to which the reader is referred. Kșemarāja's interpretation is quite different. According to him, the word siddhi in this aphorism doesn't mean the supreme perfection (parasiddhi) of liberation but the inferior, limited yogic accomplishments (aparasiddhi) the yogi may acquire on the way to his ultimate goal. According to Ksemarāja, each stage of the prac- tise of Yoga whether that of posture (āsana), breath control (prāņāyama), withdrawal of the senses (pratyāhāra), concentration (dhyāna), meditation (dhāraņā) or contemplation (samādhi) can by

108 THE APHORISMS OF ŚIVA

itself lead to absorption in the highest reality (paratattvasamāveśa). At the same time the yogi can also acquire yogic powers through them or other benefits, such as improved health or a prolonged life, but these, warns Ksemarāja, are of secondary importance and the pursuit of such things leads the yogi astray for they are a product, not of his enlightened consciousness, but of the residue of the igno- rance which deludes him. The practises taught in the previous two aphorisms find application in the material (bhūta) realm of consciousness. The yogi cannot reach the supreme level of consciousness through them, for he is still subject to the power of Māyā. The Master points out in this aphorism that he is in fact concerned with manipulating the forces of matter. His pursuit in this respect is magical or manipula- tive. Although the ultimate goal of Yoga is mastery over oneself through the insight vouchedsafe by enlightenment, even so, the first major milestone on the path is the achievement of mastery over the elementary world and body. Here, the yogi is warned of the dangers and incompleteness of his attainment, once he has reached this stage. The results may be extraordinary, but they are still nonetheless limited. The yogi must press on beyond them to the higher realms of the spirit. In order to do this his practise must take on a new and more elevated form.

(Once having explained) that (the yogi) attains perfec- tion (siddhi) in this way while delusion prevails, (the Lord) went on to say what happens by overcoming it:

mohajayād anantābhogāt sahajavidyājayaḥ (But) by conquering delusion and by (his) infinite expanse (the yogi) achieves Innate Knowledge. 3/7

Delusion, they say, has countless aspects and its con- quest is the full awakening of the unconditioned (asamkuci- ta) and eternal activity (gati) of consciousness that takes place by the light of one's own nature (svāloka). The light of one's own nature (svaprākāśa) dawns in a clearly evident manner out of this infinite expanse and (the yogi's) victory

The Third Light 109

knows no bounds, for countless are its aspects. This is said to be (true) bliss for it is completely full and perfect. Innate knowledge is, as explained before, the light of one's own nature and by its arising (the yogi beholds) the supreme light of the Self.

The fully awakened (yogi, suprabuddha) (experiences) the dawn of uncreated knowledge said to be the conscious- ness which is the reflective awareness of the absolute ego (pūrnāham), by the unconditioned and perfect plenitude (that arises) by (his) conquest of delusion, that is, by stilling duali- ty (bheda) in its countless forms. Another interpretation is the following. By conquering delusion and attaining the plane of pure knowledge gov- erned by the Rudra-subject (rudrapramätr), otherwise known as the Infinite Lord (anantabhattāraka), (the yogi) acquires the wealth of the innate light (of consciousness, sahajāloka) and, on the plane of pure knowledge, he, as the Rudra-subject called the "Infinite Lord," enjoys (the expanse of his cosmic) empire everywhere around him.

Exposition

Kșemarāja reads this aphorism to mean: (But) by conquering delusion completely (the yogi) achieves Innate Knowledge. Ananta, which Bhāskara takes to mean "infinite" or "endless," Kșemarāja glosses as "up to the stilling of (all) latent traces (of ignorance)."22 Thus, from Ksemarāja's point of view, the expression anantābhogāt qualifies mohajayāt so that read together the entire phrase literally means "by the conquest of delusion which extends up to the end," that is, which is so complete that no trace of delusion remains. Kșemarāja bases his interpretation of this aphorism exclusive- ly on the Svacchandatanta, which he considers to be a major authori- ty and from which he draws frequently, thus adding elements to the interpretation of the aphorisms Bhäskara ignores, even though this may at times, as happens in this case, somewhat stretch the

110 THE APHORISMS OF ŚIVA

meaning of the aphorism beyond its immediate sense. Kșemarāja understands this aphorism in this way also in view of his interpre- tation of the previous one. In order to achieve perfect enlighten- ment, which can only come by acquiring the pure unconditioned insight that, inherent in the very nature of reality, reveals it, the yogi must not only overcome the immediate ignorance which pre- vents him from perceiving the underlying unity of reality but every trace of it that may still remain latent within him, if he is to be no longer liable to fall prey to the delusion of duality. Thus, bas- ing himself on the authority of the Svacchandatantra, Ksemarāja dis- tinguishes between two stages of realisation at the highest level of spiritual development. The first is that of the pervasive nature of the Self when ignorance ceases and the second is that of Siva's per- vasive nature (śivavyāpti) when the latent traces of ignorance are also eliminated. The subtlest forms of practise operate at the universal level of Śiva's nature (śāmbhava) and lead directly to the attainment of Śiva- hood through a sudden and total merger of individual conscious- ness into the universal consciousness of Siva by an immediate real- isation of their oneness. The lower, grosser forms of practise that function at the individual (ānava) level, are gradual and centered on individualized consciousness. They are designed to free it from the constraints imposed upon it by the power of Māyā due to which it is subject to duality and the play of its own thought con- structs. In other words, they work within the domain of diversity in order to raise the soul above it and aim to bring the mind to rest (cittaviśrānti). But while this state of repose is blissful and is one of self-realisation, consciousness is still individualized. In this state the yogi breaks through Māya to the extent of realising himself to be a centre of living vitality, intrinsically free of the impurity and ignorance which limited him to the body and mind. Unaffected by time and space, the yogi experiences the eternal all-pervasive nature of the Self (ātmavyāpti). This realisation takes place, as the Svacchandatantra explains, when the yogi ceases to perceive the net of binding forces and factors that condition his consciousness and, abandoning the obsessive vision of them which leads him inevitably to identify with them, he attends instead to his true and most essential nature (svarūpa). Even so, slight traces still remain- ing of the effects of Mäya influence the yogi in such a way that he

The Third Light 111

continues to sense a difference between himself and Śiva. He must press on beyond this level and no longer experience himself as an individual soul, even if all-pervading, but be aware instead that he, as Śiva, pervades all things (śivavyāpti) and that there is no break anywhere in the all-embracing fullness of his nature. To do this he must rise to the supramental (unmanā) level which is the knowl- edge and insight (vidya) that is an instrinsic property of universal consciousness. Freed of the laborious and successive operations of the mind, he simultaneously gains the omniscience and other attributes of consciousness. Firmly established on this plane beyond mind (unmanā) which is that of the innate knowledge through which the supreme light of consciousness appears to him, he realises that he is Siva, the Supreme Soul (paramātman), and not the lower, individual soul.23

The Unborn (Lord then) explained that (the yogi) who has attained perfection in this way should remain well awake and tirelessly deposit all things in one place:

jāgrad dvitīyakaraḥ Waking is the second ray (of consciousness). 3/8

The waking state is said to be the knowledge (born of sensory perception). Observing the field of his (awareness) with it the lord of yogis should gather together all things into a unity and thus eliminating delusion should remain awake at all times and free of duality. The ray (kara, of sensory awareness) is like a hand (kara) because it has the power to gather together the waking state in this way and so is said to be the second (ray) because of its wonderful nature.

According to a preceding aphorism, "knowledge (born of sensory perception) is the waking state." Thus, what is meant by the waking state in this case is the power of knowl-

112 THE APHORISMS OF ŚIVA

edge. (When we commented on this aphorism) before, our concern was to explain the basic term predicated (i.e., the wak- ing state) now, conversely, our main concern is the second term which predicates it (i.e., knowledge). This is fair enough because the aphorisms refer equally to all their terms of refer- ence. Observing whatever happens to lay (on the path of) the rays (kara, of his) power of knowledge and is made manifest by virtue of its form, the light which illumines it and the activity of the mind, the awakened yogi gathers it together as one would pick something up (with one's hand, kara) by see- ing that it is one with the supreme light (of consciousness, although seemingly) obscured by the notions (vikalpa) of unity and diversity. In this way he realises that the inner and outer world, all of which is his own nature, reposes in the one pure awareness (samvedana) and so, possessing the wealth of liberation and behaving in everyday life as one who is liberated, he sports in his true nature.

Exposition

Bhäskara understands this aphorism in the light of verse 44 of the Stanzas, which teaches that the yogi should always maintain a state of alert awareness even as he observes the field of objectivity. Similarly, Ksemarāja explains that this aphorism describes the state of the yogi who attains the Innate Knowledge (sahajavidyā) which is the inherent attribute of his own conscious nature. The object-cen- tred perceptions of the waking state no longer militate against the pure subjective awareness of contemplative absorption. The yogi is active in the world and continues to be aware of himself as the per- ceiver contrasted with the object perceived but, grasping the full- ness of his universal 'I' consciousness, he realises that it is the source from which objectivity emanates. He alone of all men is truly awake and so recognises that everything is an extension of his own nature, a second ray of light from the source of which he is the first ray. Thus whatever he perceives through the senses makes the universal consciousness of Siva apparent to him and he realises that he and it are two aspects of the same reality.

The Third Light 113

How does the Self, constantly inebriated with the juice (rasa) of supreme bliss, behave when it resides in the body of one who is liberated in this life and, the mass of his delu- sion long since burnt away, is always well awake? (Śiva), the One Who Bears the Crescent Moon as His Crestjewel, spoke this aphorism to explain:

nartaka ātmā The Self is the actor. 3/9

The experienced actor, who knows about (the forms) of sentiment (rasa), emotive states (bhāva) and acting, and who possesses the correct state of mind (sattva), speech, physical appearance and dress, is said to act his part well. Similarly, the Self manifests itself in accord with its own inherent nature everywhere (as every living being) by pene- trating into the sentiment (rasa) of each emotive state (bhāva, it express) and playfully behaving accordingly. (Thus the Self) is said to be an actor because it assumes every state of being. Inebriated with the juice of supreme bliss, (the Self sports) in this way in the world of daily life (vihrti) like an experienced actor who, knowing well the (various types) of sentiment (rasa), the states of being which evoke them and their semblances, etc., assumes the role of a limited subject. Manifesting the sentiments and emotive states, etc., that his part demands (anukārya) by the gestures, etc., of his limbs without (however) forgetting his identity, imitating each state through the signs which express sentiment (vibhava), etc., he is transported to the plane (of Being) in which he savours (the joy of the beauty of consciousness) and so acts out the cosmic drama through the activity of the senses, desiring neither to gain some desired object or avoid the undesireable. Thus he delights everywhere with the light of his own nature, his mind filled with contentment by the power of his ever-persisting (avilupta) consciousness.

114 THE APHORISMS OF ŚIVA

Exposition

Śiva, the true Self of every living being and the essence of all existing things, dances to the rhythm of creation and destruction, now appearing in this form and now in that. Projecting the waking and other states of consciousness onto the screen of His own nature,24 He unfolds the cosmic drama with its varied and con- stantly shifting sentiments. He has no purpose and follows no fixed plan. Drunk with the savour (rasa) of supreme bliss, Siva's dance is the game He plays out of the sheer delight of the blissful vibration of His own nature.25 Śiva alone is awake and active in a universe asleep to its true nature. He is the director of the drama of life and the sole actor:

Śambhu, Who is pure consciousness alone, is the actor in the cosmic drama and it is He Who is the individual soul, (for) His undefinable state consists of assuming (all the) roles.26

Śiva is free to conceal His own nature at will27 and don the garb of the bodies of creatures. The bodies He assumes are com- mensurate with the planes of reality; similarly, the mental habitus He assumes is commensurate with the bodies. As a game, He even takes on the form of the bodies residing in the depth of hell!28 Somānanda writes:

Just as a king over the whole earth, in the joyous and star- tled intoxication of his sovereignty, can play at being a simple soldier, imitating his behaviour, so, in His beati- tude, the Lord amuses Himself by assuming the multiple forms of the whole.29

Through the pulsing activity of the senses of each spectator, Śiva enacts His play, enriching it with all the varied sentiments of the different states of consciousness. Neither an illusion nor simply an imitation (sādrsya), the audience views the performance as being as real as consciousness itself3 .The actor himself, however, never forgets his true identity, he deceives others but is never himself deceived.31 The perfected yogi, at one with Siva, constantly reflects

The Third Light 115

upon his own nature. Detached (tatastha) from the outer show, he sees its inner essence and recognises that his life is merely the spontaneous acting out of the role consciousness has assumed in the drama of universal manifestation:

Although I have changed my form and act out all the important junctures in the plot (sandhi) of the drama of man's life through birth, infancy, youth, adulthood and old age, I (remain) Siva, the great actor.32

The Self (turned actor) dances (and so requires a stage) to serve it as a fitting support. Thus (the Lord) said:

rango antarātmā The stage is the inner Self. 3/10

The Self which unfolds externally is said to be the actor; the inner Self is its internal contraction. It becomes the subtle body (puryastaka) and so is called the "stage." Here the ubiquitous Lord of Consciousness dances as it were (to the rhythm) of creation, persistence and destruction.

The stage (ranga) is where (the actor) makes his appear- ance (rajyate) with the intention of exhibiting the (delightful- ly) various and extensive sport of the drama (in which he performs). It is the inner self, the subtle body (puryastaka) where (the Self) assumes each of its wonderful and varied (vicitra) roles. Basing itself on that as its support, the con- scious nature assumes (various) roles according to whether it takes up its residence in the body of man or beast, etc., and by setting the senses into operation performs the five (cos- mic) functions of creation (persistence, destruction, obscura- tion and grace).

116 THE APHORISMS OF ŚIVA

Exposition

The stage, with its scenery and lighting, is the ground on which the drama is enacted. It is there that the actor portrays the part allotted to him. Analogously, the 'inner soul', which is the vehicle that transports consciousness from life to life, is where Śiva enacts the cosmic drama for each individual soul.

Thus, the senses do not obscure (one's own nature). (Lord Śiva) the Divine Androgene spoke the following aphorism to explain this:

prekșakānīndriyāņi The spectators are the senses. 3/11

The supreme conscious nature is free and fully awake and the senses perform their functions by its power,33 like spectators (they view) the ubiquitous Lord of Conscious- ness here as He dances and cannot obscure His true nature.

The conscious nature is free and makes the senses and (all else) manifest. It is the light of all things for they all shine (manifestly apparent). All this universe would be as if blind, dumb and insentient were it not to draw its life from the shin- ing (radiance) of that (light). And so the senses, enlivened by it, directly perceive, like aesthetically sensitive spectators, the inherent nature (svarūpa, of all things) which is free of the split between subject and object and is full of the extraordi- nary delight the performance of the cosmic drama (inspires within it). (In this way, the senses) inspire the introspective yogi with the wonder that comes from the aesthetic delight (rasa) which is the supreme nectar (of universal conscious- ness). When this is missing Khecarī and the other energies obscure the aesthetic delight of the nectar (which flows from) the perception of oneness (abhedapratha) and impel the wheel

The Third Light 117

of the senses along the universal path of suffering. Thus, the true nature (svarūpa) of the conscious nature (that turned actor) dances, is not obscured.

Exposition

When the senses of the Well Awakened yogi are directed to the outside world they view it within the universal Self. Through them the Lord of the Dance appears in His many forms. Free of the division between subject and object, the yogi delights in the aes- thetic rapture that comes from perceiving the wonderful diversity (vicitratā) of the spectacle which unfolds within Siva's all-pervasive nature. Captivated by the beauty of the cosmic outpouring of his own nature, the yogi is the most sensitive of aesthetes (sahrdaya). Never deluded by the mistaken notion that there is any other reali- ty but this, he perceives his own nature directly through the senses as full of the delight of the sentiments elicited by the drama of transmigratory existence.

The Lord then uttered an aphorism to explain that when this is so the boldest of men prevails (over all) by the (power of his) intellect:

dhīvaśāt sattvasiddhiḥ The pure state is achieved by the power of the (illumined) intellect. 3/12

When the activity (vrtti of the senses), which has sound and the rest as its object, is established in the con- scious nature the intellect determines (its nature) there within it. Thus, because it precedes (sensory perception), it is pure and it is this that is said to be the power of the intel- lect. Free as it is of (all latent) tendencies (that can distract and obscure it), it is said to be the screen and ultimate limit of pure being (sattva) through which one can achieve the pure state (sattva) and so is described thus.

118 THE APHORISMS OF ŚIVA

Given the presence of the senses which are naturally always active, sound and the other objects of sense are reflected in (their) activity and are, for the reasons given in the scriptures and elsewhere, essentially one with conscious- ness. The intellect which determines (their nature) is, because all other latent traces (within it of past action) have been destroyed, unsullied by the states (induced by the inordinate activity of) rajas or (the dullness of) tamas and, perceiving everywhere the Supreme Light (of consciousness) which is its own inherent brilliance, it makes of the yogi an abode for the light of pure Being (sattva) which is the pulsing radiance (sphurattā, of consciousness).

Exposition

As the drama of life unfolds, each new moment represents a fresh scene in the plot. But while each man has his part to play, and is at the same time a spectator, the best actor is he who plays his role full of the brilliance and deep feelings of sattva. Cast for the hero's part, every movement of his body and every word he utters is an inspiration for all who come in contact with him. This is how the true yogi lives in the world. For as the intellect of each man informs him of his situation so does he perceive and react to his environment and those around him. The intellect (dhī) of the aver- age man is either dull or over excited, constantly affected by the shifting, changing forms projected onto it. The yogi's attention, however, is fixed on the centre between different moments in the plot. It is from here that each scene is illumined with the brilliant and unsullied light of consciousness and from here that the yogi draws the power of his illumined understanding (dhīsakti) which directs him to act out his role with the ease and genius of perfect mastery.

As this is so, the Self is free, thus (the Lord) said:

The Third Light 119

siddhaḥ svatantrabhāvaḥ (Once this has been achieved) freedom is achieved. 3/13

The freedom (the yogi) has achieved in the way explained above is that of the Self.

The innate (sahaja, capacity inherent in the Self) through which it knows and does (all things) is (the yogi's) freedom which commands all and by virtue of which the entire uni- verse from Siva to Earth is sustained, perceived, made mani- fest and brought under his control. Just as by the magical power of an alchemical herb, everything it touches turns to gold, similarly, all things sanctified (bhāvita) by contemplat- ing Siva's innate nature come under (the yogi's) control.

Exposition

The yogi thus continues to play the part of a limited individu- al, all the while enjoying the omniscience and omnipotence of uni- versal consciousness.

Now, do the omniscience and power to do all things (the liberated yogi possesses) extend everywhere as they do in this body or not? (In response to this question, Siva) the One Adorned with the Crescent Moon said:

yathā tatra tathānyatra As it is here, so is it elsewhere. 3/14

When the body is sustained by the Self one knows everything that happens within it,34 similarly, (the same powers of omniscience and the rest) manifest everywhere by virtue of the force inherent in the ground of one's own being (svādhișthānabala).

120 THE APHORISMS OF ŚIVA

Just as (the liberated yogi) is endowed with omniscience and the power to do all things by contemplating His own Siva- nature in the body over which he presides, similarly (this same) omniscience is made manifest freely in the bodies (one normally) considers to be those of others by the power (he acquires) by laying hold of the energy latent in his own nature.

Exposition

While Bhäskara's commentary is virtually a paraphrase of verse 39 of the Stanzas, Ksemarāja quotes verses 6-7. These verses can indeed be read together, thus verses 6-7 explain that the puls- ing (spanda) principle of consciousness is free to operate every- where and so impels the senses of all living beings, while verse 39 teaches that the yogi attains the omniscience and hence froedom of consciousness by grounding his awareness in his true nature. The awakened yogi experiences this freedom not only within his own body but also outside it, for he realises that the source of his own freedom is the same power which drives the entire universe with the spontaneity of its outpouring.

Now if (the yogi who realises his true nature to be that of the universal) agent who is free in all respects, transfers his consciousness into other bodies, etc., he (must be) affect- ed by their qualities, so how can he abide in a state beyond time (akālapadasthiti)? (In reply to this question Siva) the Enemy of Time spoke the following aphorism:

visargasvābhāvyād abahiḥ sthitestatsthitiḥ The nature (of consciousness) is emission and so that which is not external abides as such. 3/15

Time is the recurrent pulse (of consciousness, spanda) produced by the progressive differentiation of the ongoing

The Third Light 121

course of phenomenal action (pravrttikalanā), while per- petual emanation (srsti) is the essential state of being (sva- bhāva) of the conscious nature and so (time) never arises on the plane of consciousness because (origination) takes place by the differentiation of the product of intent (samkalpa). External entities do not exist independently outside (con- sciousness) and so those who are devoted to the path of con- templation (through which they realise) the oneness of the light (of consciousness) with the object of its illumination never fall from the abode of their own nature because of their mindful practise of union (yoganibhālana). That is itself born of the eternal creative urge (of consciousness, akālakāmaja) because it resides on the plane of eternity.

The Supreme Lord is full of desire to emit (visisrksāśīla) and that which is to be emitted and has emerged (out of Him) He contemplates within His own nature, its sustaining ground, as one with Him and so supports its existence. But even as He does so, He never forgets His own true nature. Now, the manifestation of objectivity is, even on the plane of Māyā, really at one with the Supreme Light (of conscious- ness) and because this is so (it is in fact pure) Being which abides (within consciousness) that (consciousness), by virtue of its freedom, manifests externally. Therefore, once one has realised the true nature (tattvikasvarūpa, of all things) one is never conditioned again (by the split) between (the phenom- enal world of) qualities (dharma) and (consciousness, the absolute substance) in which they inhere.

Exposition

This aphorism (which is not found in Ksemarāja's recension) amplifies and extends the previous one. From the vision of the essential unity of outer contents and inner consciousness, the next step is the realisation that nothing is external. Those who contem- plate the unity of the light of consciousness are aware that that

122 THE APHORISMS OF ŚIVA

which is made manifest never exits from the abode of their own nature. One with the freedom of consciousness which emanates all things, they realise that it projects itself into itself from itself.35 The yogi rests on the plane of eternity (akālapada), for although the power of time is the creatrix of all things,3 the outpouring of consciousness is free of temporal succession.37 The birth of manifest creation is due to the association of objectivity with time. But while the power of time is essentially the unfolding on the plane of Māya of the cause of past, present and future which orders the rhythm of cosmic activity, it can in no way affect the pure light of consciousness of which it is an expression.38 Time is an attribute of the object while, despite the fact that the object can only be made apparent through contact with the subject, the pure subject is never conditioned by time.39 The cyclic creative activity of the yogi's freedom is in reality the pulsing rhythm (spanda) of consciousness. It does not entangle him in the web of time nor is he conditioned by its products.

Thus the Lord explained the best means to attain the plane of eternity, namely:

bījāvadhānam Constant attention to the seed. 3/16

The supreme seed of all the universe is said to be the conscious nature (cidatman). The attention (the yogi) pays to it with an alert mind4 is the reflective awareness (inher- ent in it). The clutches of delusion and the rest destroyed, it is the attainment of the plane of eternity.

The means to realise the inherent nature (svarūpa, of all things which abides) unaffected by time is an attentive mind (cittāvadhāna), (which develops) once (the yogi) has eliminat- ed the limited ego through continuous and assiduous prac- tise at the empowered level of being which is the (universal) cause of all things.

The Third Light 123

Exposition

According to Kșemarāja the "seed" is "the supreme power (parāśakti) which is the pulsing radiance (of the light of conscious- ness) and the cause of all things."41 But basically both commenta- tors agree that this aphorism teaches that the yogi must continue to sustain his state of awareness at all times even when he has reached the highest level of consciousness. He must repeatedly plunge back into his realisation of the divine nature of all things and his own being to thus reabsorb the finite mind (citta), directed at outer objectivity and hence set in time, into the eternity of the creative movement of the energy of consciousness.

How can (the yogi) penetrate again into the conscious nature (out of) which all things arise by the practise of Yoga? (In reply to this question ) Sankara said:

āsanasthaḥ sukham hrade nimajjati (Confortably) seated (the yogi) sinks effortlessly into the lake (of consciousness). 3/17

The seat wise yogis take by (stimulating) the Move- ment of the Fish (matsyavalana)42 is the Central (upward moving) Breath, (called) the "Purifying Fire" (pavamāna), the Radiance (śuci) and Wrath (canda). (The seat is) also (the Seed) mentioned before and the one established there sinks effortlessly into the lake (of consciousness). (Universal con- sciousness possesses) the lake-like quality mentioned above43 because it is the source of all things and so is described as the seed-like quality of the conscious nature. Attentive concentration (avadhāna) is said to be the means to conquer time and contemplative penetration (anupraveśa), passion so that one can attain the state free of birth and death.

124 THE APHORISMS OF ŚIVA

Wise yogis apply themselves to practise by means of the applied persevering application of the technique (vrtti) which can be achieved by means of the effort proper to the Yoga which serves to penetrate into the conscious nature. When coupled with the practise of breath retention through which both currents of the breath are (suspended), the 'radi- ance' which is a synonym for the fire of the Ascending Breath (udāna) that is to be generated by the union of the Solar and Lunar (breaths) is projected upwards as the cur- rent of the exhaled breath. In this way it gradually traverses all the lower levels from the base (ādhāra) upwards until, reaching the Twelve-finger Space, repose (within conscious- ness) is produced. The Ascending Breath thus burns the fuel of duality and so is "wrathful." It also brings about the high- est form of purification and so is the purifying fire. By pene- trating into it (one) plunges completely into the nectarine ocean of Siva-consciousness in the Twelve-finger Space out of which pour the waves of cosmic diversity (viśvavaicitrya). Those intent on savouring the aesthetic delight of incessent sexual union (nirantarasambhogarasa) by practising the above means, attain the absolute and eternal plane of power and (their attainment) is unconditioned freedom unaffected by either inner or outer diversification (kalanā).

Exposition

According to Bhäskara, the yogi's seat is the flow of the Upward Moving Breath (udānaprāna) which emerges in the centre between the inhaled and exhaled breath (prāna and apāna). As it rises, it burns away all duality and purifies the yogi's conscious- ness until, carried along by it, he merges with the source of all the breaths and attains the supreme plane of divine power beyond time where he becomes master of the unobstructed freedom of con- sciousness. Kșemarāja's explanation is different. According to him the time comes when the yogi constantly reflects inwardly on the one- ness of his true nature and so no longer needs to exert himself. His seat and constant support is the supreme strength of the power of

The Third Light 125

consciousness (paraśāktabala). The practise of meditation and the higher levels of contemplative absorption are abandoned and there is nothing more for him to do. Enjoying the ease and bliss of the higher levels of practise the yogi has simply to relax and feel all the limitations imposed on his awareness by his body and mind dis- solve away as he plunges into the great lake of consciousness which, full of the nectar of immortality, is the primordial source of all things, and so becomes one with it. Ksemarāja quotes the Netratantra as saying:

One must not meditate on anything above, below, in the centre, in front, behind or to either side. One should not contemplate anything within the body or outside it. Do not fix your attention on the sky nor below (on the earth). Nei- ther close the eyes nor gaze fixedly. Think not of the sup- port, the supported or the supportless, nor of the senses or of the gross elements or sound, taste, and touch, etc. Hav- ing abandoned (everything) in this way be established in contemplation (samādhi) and become one. That is said to be the supreme state of Siva, the supreme soul. Having attained to that unmanifest (nirābhāsa) plane, one no longer falls from it.44

(Śiva), the One Whose Sign is the Bull, said the follow- ing to explain that repose in this way in the agential aspect (of consciousness) is unconditioned freedom through which He (and the liberated yogi) has the power to do (all things, kartrtva):

svamātrā nirmāņam āpādayati (Siva) fashions the world by means of His mother. 3/18

The Supreme Lord's capacity to know and do (all things) is His (inherent) power, for it is His (inner) strength and vitality, the cause of the origination of phenomenal exis- tence. And so She is the power holder's supreme (power) and the mother of the universe. Through Her, His own

126 THE APHORISMS OF ŚIVA

mother, the all-pervasive Lord fashions (all things) as He wishes in an instant (asu) by that power of freedom.

(The yogi attains) repose on that (higher) plane (of con- sciousness) by assiduously practising the means described above, namely, attentive concentration and contemplative penetration (into the conscious nature). By his omnipotent power which can make manifest things that have never been made manifest before and reposing on that plane, he can fashion whatever he wishes, whether manifest as subject or object. (Thus his) creation serves as a sign that he reposes in the abode of freedom.

Exposition

Kșemarāja takes this aphorism to mean: (The yogi) fashions the world by an aspect of his nature. Essentially, however, the commenta- tors agree that this aphorism refers to the divine creative power the yogi acquires when, as Ksemarāja explains, through his practise at the individual (ānava) level he conquers delusion and attains the energy (bala) of the empowered (śākta) state of Pure Knowledge to reach the level of Siva-consciousness (śāmbhavapada). Now, through his fully expanded and pure consciousness, the yogi can generate the world of diversity as he likes by separating a part of his universal nature off from himself in such a way that it condenses down to the level of objectivity.45 Thus, as he emerges from the unmanifest state to that of manifestation, girted about by the limiting conditions of finitude, he carries with him the inner consciousness of the subject which flows out into the moulds of outer objectivity. He realises, in other words, that the objective world is nothing but an outer objec- tivized projection of Siva, the one universal subject, and that each particular object is a tiny, gross fragment of the infinite, supremely subtle consciousness which is the yogi's true nature. Thus the yogi who realises, as verse 30 of the Stanzas declares, that the whole uni- verse is, in this sense, nothing but the play of consciousness, is liber- ated in this very life, even as he perceives the world of diversity.

The Third Light 127

This, (the individual soul's true) nature, is shrouded with impurity due (to his limited) intellect. By the destruc- tion (of this impurity) rebirth ceases. (So the lord) went on to say:

vidyāvināśe janmavināsaḥ Once (limited) knowledge is destroyed, rebirth is destroyed. 3/19

Conditioned, empirical knowledge is termed "impure knowledge" and is the cause of rebirth. The destruction (of impure knowledge) is consonant with the contemplative awareness (nibhälana) that the innate knowledge (saha- javidyā) (inherent in consciousness) is dawning. When this happens, it engenders the supreme manifestation of the freedom of the Self. And so, by grounding (awareness) in the power inherent in one's own nature (svabala), rebirth ceases. This perfection (siddhi) is liberation in this very life (jivanmukti) which bestows (upon the yogi) the timeless state of being (akālapada)

Impure knowledge is defined as empirircal knowledge (vrttijñāna) which, because it is inlaid (khacita) with the form of the things (of this world), serves as a means to obtain objectively perceivable results. This (form of knowledge) is binding. By reflecting on the pure knowledge (of self-aware- ness) which is its opposite, one realises (one's own) innate consciousness (sahajasamvit) through which one acquires the vitality inherent in one's own nature (svavīrya). When this takes place, the bondage of karma consisting of the aggregate of the body, senses (and mind), etc., fashioned by the cou- pled (effects) of the two impurities, māyīyamala (which engenders the notion of duality) and ānavamala (which con- tracts consciousness), is destroyed.

128 THE APHORISMS OF ŚIVA

Exposition

Kșemarāja understands this aphorism to mean: Due to the con- tinued existence of (pure) knowledge, re-birth is destroyed. But despite the divergence, Ksemarāja makes much the same point as Bhāskara, namely that the awakening realisation of enlightenment is a con- stantly renewing and renewed process. The wisdom and insight inherent in consciousness is constantly emerging afresh. When this happens, the conditions of mind and body which give rise to the suffering and troubles of transmigration have no time to form. Viewing all things as the harmony of Siva's consciousness, there is no space for conflict and the limiting knowledge of the finite.

(Impure) knowledge is intent on that which is objec- tively perceivable because it is sullied by the limitations imposed by external objects. The Unborn Lord said the fol- lowing to explain what impels it:

kavargādişu māheśvaryādyāḥ pasumātaraḥ Māheśvarī and the other mothers of the soul in bondage reside in the gutterals and the other classes of consonants. 3/20

The aggregated totality of speech (śabdarāśi which reposes in consciousness at one with it) is the universal nature of all things.46 To it belongs the (binding) power (kalā), whose nature has already been explained, (that obscures) the fettered soul which, pervaded by speech (śabda), gives rise to mental representations (pratyaya).47 (This power) is said to possess two forms according to whether it is a seed (bīja) or matrix of generation (yoni). The seed is Siva Himself while the matrix of generation is the power called Māyā and consists of the eight classes of phonemes that range from 'K' to 'KS'. The eight (mothers) Māheśvarī, etc., bestow the higher fruits (of Yoga) and the lower fruits (of karma) and reside there so that the fettered may gain knowledge of outer things. (Every one of) the eight mothers possesses three aspects in each one of the

The Third Light 129

classes (of consonants). (The first is represented by) the power Ghora which engenders attachment to the fruit of mixed (good and bad) action. The power Ghoratara throws down those whose mind is attached to sense objects to increasingly lower levels (of consciousness), while the power Aghora bestows Siva. It is in this latter aspect that Bhairava's eternal Being (bhairavatā) resides.

The supreme power of speech is one with Siva. It gener- ates three powers, namely, those of will (knowledge and action) and, having done so, engenders within each individu- al, fettered soul (the power of) Mātrkā (which operates) on the level of discursively conceptualizing consciousness (savikalpa- samvedana) and consists of (the energies of) the phonemes and those of the classes to which they belong. (Thus) it gives rise to the reflective awareness of inner subtle and gross speech. (Mātrkā) induces the spread of attachment, aversion, passion and greed, etc. (in the minds of the fettered) through (the divine power of) Mäheśvarī and the other (mothers) who pre- side over the classes (of consonants) and so engenders (the mistaken sense of) oneness (the fettered feel) with their body, etc. Thus extending their activity in this way through the sens- es, the mothers, Māheśvarī and the rest called Ghorā, etc., cast down the fettered who do not attend to their own nature (to lower levels of consciousness) by the attachment they feel for the objects of the senses. (Things, however, are different for those who) have mastered (these forces, pati, and are no longer their slaves, paśu). They do not engender the perception of duality (bhedaprathā, in them) but inspire them with a sense of wonder initially and then fill them with the aesthetic delight of the expansion of their own nature (svātmavikāsarasa).

Exposition

This aphorism goes on to warn the yogi of the potential dan- gers of getting lost in the realms of thought forms. The pure power

130 THE APHORISMS OF ŚIVA

of awareness functioning at the supreme level of speech sponta- neously issues forth from itself and moves down to the sphere of thought and articulated speech. As we have seen, this descent coin- cides with the diversification of the power of consciousness as the letters of the alphabet, then to the formation of words and finally to that of sentences through which thought constructs are created. The classes of consonants are thus represented as the mothers or wombs (yoni) of diversity and the vowels as the seeds (bīja). When these two unite, the world of speech is made manifest. The unenlightened cannot follow this process consciously and so are caught in the welter of emotions which words, whether thought or uttered, inspire in him. The enlightened yogi, however, is established in the introverted awareness of subjectivity repre- sented by the vowels and so is master of the energies of the conso- nants and is not bound by them. Thus, the eight powers presiding over the eight classes of consonants can either elevate the soul, in which case they are called Aghorāsaktis, or throw him down, in which case they are called Ghoratarāsaktis. They manifest as Ghorāśaktis when the individual is caught halfway between these two extremes and is attached to the mixed fruits of his actions.

These are the three aspects of the Aggregate of Words (śabdarāśi) each of which is born of the eight classes (of consonants). (It is similarly threefold) in the case of (any) aggregate of phonemes (which happens to constitute a word or Mantra), each aspect corresponding to the beginning, middle or end of its utterance. (The Lord then) explained how (the yogi realises his own) Siva-nature (śivatā) by the union (of these three).

trişu caturtham tailavadāsecyam The Fourth should be sprinkled like oil into the three. 3/21

The remaining reality that abides within the three energies (Aghorā, Ghorā and Ghoratarā) mentioned above and in the phonemes, here (called) the Fourth, is Siva, the

The Third Light 131

supreme reality (para). (The yogi) should contemplate Him and sprinkle Him in the three like oil in water. (Thus the yogi attains) the perfection (siddhi) which persists constant- ly because (he realises that he) pervades (all three).

Thought constructs (vikalpa) (are verbal mental repre- sentations) which consist essentially of gross phonemic sounds and subtle ones (the mind both perceives and pro- duces). Their existence is sustained by Ghorā, Aghora and the other energies (which bind) the fettered as described in the previous aphorism. (The yogi) should sprinkle the initial (state when they arise) and the final (when they fall away) with the juice (rasa, of the aesthetic delight) of consciousness, that is, with (the consciousness the yogi) perceives as their underlying sustaining ground. (The yogi) should, in other words, first reflect how (thought constructs) are conscious- ness and then, eliminating the perception of duality by grad- ually extending the pervasive presence of (the conscious- ness) which sustains them, like oil (that is soaked up gradually by a cloth), he should contemplate their basic state (avasthiti) as being the juice (of the aesthetic delight) of con- sciousness so that the binding activity of these (energies) may come to a halt.

Exposition

Kșemarāja's understanding of this aphorism is quite differ- ent. According to him, the 'three states' are, as one would expect, those of waking, dreaming and deep sleep. Thus, Ksemarāja says that this aphorism goes on to explain how the yogi is to maintain his awareness of his own nature in all these three states in order not to loose sight at any time of the Pure Knowledge he has gained through the previous practises. The yogi is instructed to pay close attention to the moment of transition from one state to the next. He must lay hold of the centre between the cessation of one state of consciousness and the unfold-

132 THE APHORISMS OF ŚIVA

ing of another. There, between waking and dreaming, dreaming and deep sleep, etc., he discovers the blissful abode of the Fourth State (turīya) brilliant with the light of Pure Knowledge. To the degree in which he manages to attend to the centre, the savour (rasa) of consciousness gradually pervades these states like oil sprinkled on a cloth, until all three are constantly experienced by the yogi in the contemplative absorption of the Fourth State.

Then (the Lord) explained the means by which (the yogi) can penetrate (the energy of each) phoneme:

magnah svacittena48 praviśet Merged (in his own nature, the yogi) must penetrate (the phonemes) with his mind. 3/22

The all-pervasive Lord assumes the form of outer reali- ty (bāhyākāratā) in the act of moving (out of Himself). He withdraws (His outer form) into Himself when (this outgo- ing movement gives way to) the emergence of the (opposite) movement which preceded it and so Siva merges into His own nature when the outward movement ceases. When (the yogi) becomes Siva in this way by withdrawing (nimesa, his energies from the outer world) he should use his mind (cetas) to enter the phonemes (of his Mantra) as fire does burning coals. Then, by applying Bhairavamudrā (bhairava- vrtti, through which the power of consciousness expands),49 (the yogi's) Mantra becomes supremely vitalized and (he acquires many powers including that of) transfering his con- sciousness into another's body.50 When this takes place the Śiva and Bhairava nature of Mantras is clearly manifest (to him) for otherwise why should Mantra, that consists (merely of) phonemic sounds, be the Lord Himself?

It is because the powers of knowledge and action have been set into operation and are extending their activity that

The Third Light 133

the Lord of Consciousness Who is their possessor and desires to move (out of Himself), is intent on outer objectivity. By withdrawing this activity (vrtti), tinged with outer objects, the yogi should penetrate the phonemes (of his Mantra), as fire does burning coals, through an act of awareness free of thought constructs. When (he) penetrates the phonemes (in this way) he also manages to vitalize (his) Mantra, etc., by means of the bhairavamudra he has accomplished.

Exposition

Kșemarāja, unlike Bhāskara, sees no special connection between this aphorism and the practise of Mantra and its power but reads it simply to mean that: (with his limited subjectivity) sub- merged (the yogi) must penetrate (into the power of consciousness) by means of his (thought-free) mind. Consistent with his understanding of the previous aphorism, Ksemarāja sees this one as teaching what the yogi must do once the subjective awareness of the Fourth State has pervaded the other states and he has merged the limited egoity associated with the body and mind, etc., into the aesthetic delight of universal consciousness to experience the pulsing vitality of awareness. Rising from the individual (anava) level to that Beyond Mind (unmanā), he becomes absorbed and at one with his true nature through an inner act of non-discursive awareness. The mind, individual consciousness, breath and ego dissolve away51 and the yogi's individual mental activity is united with the univer- sal activity of consciousness by virtue of which he attains Śivahood and is liberated. Ksemarāja quotes the Hymn to the Womb of Knowl- edge (Jñānagarbhastotra):

O Mother, having abandoned all mental activity and, no longer bound to pursuing the activity of the senses, the brilliance of which depends (on outer objectivity), those men who by Your grace are established (in their own nature), instantly experience the supreme plane which pours forth untiringly the incomparably blissful nectar (of immortality).52

134 THE APHORISMS OF ŚIVA

The Lord then uttered the following aphorism to explain what happens when divested (of the consciousness) which precedes and succeeds it, a phoneme abides alone:

madhye'varaprasavaḥ The emergence of the lower (plane) occurs in the centre. 3/23

A phoneme is, in the course of its utterance, divided into three parts: the beginning, the middle and the end. Śiva's Being (śivarūpatā) abides in the first and last of these which correspond to the intent to existence (udbubhūșā) and repose (in universal consciousness), respectively. Emer- gence in the centre of these two is the fall of the fettered soul (from the awareness of pure consciousness) into the mere (inert sound) of the phoneme (for) the teaching is that (it is at the beginning and the end that) the Lord's empow- ered (śākta) nature is clearly manifest.

Śiva can easily be realised (while one speaks or intones a Mantra) at the beginning when one intends to speak or at the end (when the utterance) ceases. This is because there the gross aggregates of phonemes (of corporeal speech) and the subtle (inner sound of thought) at the middle level of speech fuse in the undivided unity of the Voice of Intuition (and that of Supreme Speech). In the middle, however, (the phonemes) manifest as aggregates, each with its own diverse form, and so (the yogi's awareness) falls from the presence of consciousness free of thought constructs.

Exposition

As before, Kșemarāja's explanation of this aphorism differs from Bhäskara's because he understands it with reference to how the yogi can develop and maintain the higher consciousness of the Fourth State (turīya) in relation to the other three states of waking,

The Third Light 135

dreaming and deep sleep. Ksemarāja warns him to be careful because he is liable to fall as he makes the transition from one state of consciousness to the other. When the yogi succeeds in catching hold of the inner flow of the savour (rasa) of the Fourth State in all three states, he is led to the unifying consciousness of the state Beyond the Fourth (turīyatīta) from which he never strays to lower states. If, however, he merely rests content with the experience of the Fourth State in the gap between the impending outpouring of one state and the coming to rest of the previous one, his lack of awareness at other times inevitably entangles him in the down- ward flow of the diversity of perceptions in the centre between these gaps, engendered by the latent traces of past experience, and he is thrown out of his contemplative state into the bondage of con- ditioned consciousness.

Now given that this is (each phoneme's) three-fold nature, (Siva), Pārvatī's Beloved, went on to say the follow- ing to explain what (their) oneness (sāmya) is:

prāņasamācāre samadarśanam When the breath moves uniformly one has an equal vision of all things. 3/24

The highest (faculty the soul possesses) is its innate capacity to know and do all things. (This power) which can impart life to all things (sarvānuprānana) is the vital breath (prāņa) also known as the Supreme Resonance (paranāda of consciousness). Its uniform movement is the contemplative penetration (āveśa) radiantly manifest in (every) phoneme, word and individual soul and the experience of unity one has through it is the equal vision of all things. No wonder then that by seizing that strength (bala) in this way,53 Mantras and phonemes are endowed with the power of omniscience.

136 THE APHORISMS OF ŚIVA

The point is that (the yogi) attains the supreme vitality which comes from his being well established in the (uninter- rupted) flow of his practise centred on the experience of the oneness of every Mantra and word, etc., that emerges (from the highest level of consciousness) down to that of corporeal speech by the unifying contemplation (samāpatti) that (he experiences) in the autonomous light (of consciousness) known as the Supreme Resonance (paranāda, of awareness), which is the life of all that manifests (sarvaprakāśa).

Exposition

What Bhäskara is saying here basically is that the yogi who manages to maintain a constant flow of awareness in harmony with the rhythm of the breath in the moments of its emergence, movement and cessation, experiences the pure vitality (prānana) of consciousness which creates and knows all things. All the letters, words and sentences he utters or thinks then become equally empowered with the innate strength of the yogi's nature and a means by which he can penetrate, instantly and without effort, through the veil of thought. Kșemarāja reads this aphorism differently. According to him, it means: (The yogi) views all things equally when he exhales slowly and correctly. The yogi, once merged in pure transcendental conscious- ness where all his thoughts, perceptions, mind, senses and breath have dissolved away, must rise from his internal absorption (nimīlana samādhi). His aim is to maintain this pure state of aware- ness, that is, consciousness of the Fourth State (turīya), when he returns to the usual fluctuations of the three states of waking, dreaming and deep sleep. The breath, which was drawn in and arrested when he turned inwards has thus, as Ksemarāja puts it, been "purified by the fragrance of (God's divine power) which is the supreme radiance (of consciousness)."54 Now he must slowly let it out as his consciousness flows out to the outer world of experi- ence. If this is done correctly, the yogi does not feel that the breath exits from his essential conscious nature. The flow from inner to outer, which at the individual level is represented by the exhalation of the breath corresponds, at the empowered (śākta) level, to the

The Third Light 137

flow of awareness from subject to object and, at the level of Śiva- consciousness (śāmbhava), to the movement of the power of the will to that of action. All three aspects of this flow are now experienced as one internal movement. The yogi's awareness is recognised to be a single, compact mass of consciousness and bliss, present on all planes. All relative distinctions between good and evil, high and low social status, bondage and liberation, etc., now loose all mean- ing for him for he sees all things as being equally the bliss of univer- sal consciousness even when his senses and mind are actively engaged in the activities of normal mundane existence.

Having explained how the phonemes are vitalized, Śambhu accordingly went on to explain how the body of phenomena (bhāvaśarīra), etc., are given life:

mātrāsvapratyayasamdhāne naștasya punarutthānam That which was destroyed arises once more in the course of the unifying awareness of one's own perception of the individual units of experience. 3/25

The functional energies (kalā) of the group of cate- gories ranging from Māya to Earth are the individual units of experience (mātrā) (understood as) the manifestations of each category in its own specific field (of manifestation). One's own perception of each one is the cognitive awareness (jñāna) which fills it (with its vital presence and in so doing functions) as the unifying awareness (that connects them together) and rests in the (one) acting subject (kartr, engaged in the act of perception). When this takes place, the phenom- ena (and other functions which concur to generate the objec- tive world) that were destroyed, manifest once more. Thus the (diverse) perceptions of the individual elements of expe- rience are unified by penetrating into the (underlying) act- ing subjectivity (which generates and hence connects them all together). Wherever this occurs the (conscious) agency (is activated) which consists of a perfectly stable state of con- scious absorption in the power of omniscience.

138 THE APHORISMS OF ŚIVA

The meaning is as follows. The functional energies (kalā) of the categories that range from Māya to Earth are the mate- rial cause of the elemental body (bhūtaśarīra). Once they are generated (nispādya) as the aesthetic delight (rasa) of con- sciousness by connecting them together in the unifying per- ception of their oneness with one's own nature, the phenom- enal body (bhavasarīra) which is the locus of sound and the other objects of the senses (also) manifests (udeti) as the aes- thetic delight of uninterrupted (ghana) consciousness and bliss. In this way (the yogi) gains the energy (vīrya) generat- ed by penetrating (samāveśa) into the plane of universal agen- cy, etc., and so realises everywhere the supreme sovereign freedom (of consciousness) which is (the universal) cogniz- ing and acting subjectivity that, full and perfect (paripūrņa), (perceives and does all things).

Exposition

Again Ksemarāja understands this aphorism differently, although in a way compatible with Bhāskara's interpretation. According to him it means: By reflecting on one's own perception of things, that which was lost again emerges. As Ksemarāja reverses the order of the previous two aphorisms he understands this one as showing the way in which the yogi can regain the yogic conscious- ness of the Fourth State should he loose it when he enters one of the other states. Thus, according to Ksemarāja, this aphorism basi- cally teaches how the yogi is to experience his true nature not only in the Fourth State but also in the others where, through lack of awareness, the lower-order subject has taken over the functions of the higher. To do this the yogi need not attempt to check the flow of perceptions or thoughts. Instead, he should seek the knower and agent of the manifest aspect of the categories of existence apparent to him. By cultivating the awareness that 'I am all this', the yogi again catches hold of the bliss of the Fourth State in the moment of self-realisation and recognises that whatever he may see, hear, think about or apprehend is nothing but an aspect of his own uni-

The Third Light 139

versal nature. His mind becomes steady and he enjoys rest within himself. Ksemaraja quotes the Svacchandatantra as saying:

Even the mind of yogis is forceably made unsteady (by the desire for worldly pleasure).(But) the mind which is (pure) Being, the ultimate object of realisation (jñeya), stable and complete in all respects never wavers whatever be the state of its possessor. Reflect on the reality (all) seek to know (jñeya) wherever the mind happens to move for as all things are Siva, once it moves where can it go?55

How is (the yogi) who is constantly dedicated (to this practise)? (The Lord) said:

śivatulyo jāyate He becomes like śiva. 3/26

Amongst (all) the causes that concur (to give rise to phenomenal existence) Siva stands supreme. His nature is consciousness and form boundless Light (nirupādhijyotis). Thus because (Siva is such and) the adept constantly applies himself (to the practise of Yoga), he is like Him (in all respects) even while he acts (in this world) and is liberat- ed in this very life by the vitality (vīrya) of that higher knowledge we spoke about before.

(The yogi) who is constantly dedicated (to this practise) has attained, through his intense pursuit of Siva's true nature, (Śiva's own) level of existence and so savours the bliss of lib- eration in this very life even while the energies which func- tion through the body (dehakalā) continue (to operate) and so is like Siva. Eventually, when the worldly experience which has falled to his lot and that which he must still enjoy is exhausted, he is liberated after the death of the body (videha-

Śiva). mukti) and then attains a state of identity (tādātmya, with

140 THE APHORISMS OF ŚIVA

Exposition

Kșemarāja explains that once the yogi has succeeded in expe- riencing the Fourth State (turīya) which is self-realisation in all states, he rises to the level Beyond the Fourth (turīyātīta) in which he identifies with Siva. This aphorism points out that he is not as yet absolutely identical with Siva. Although the yogi is liberated in this life (jivanmukta), it is not until the last traces of Karma, which still hold him down to the level of embodied existence, have worked themselves out and he quits the body that he becomes Śiva in every respect.

Now to what is one who practises in this way constant- ly dedicated? In reply, the Blessed One spoke the following aphorism which describes (this yogi's) vow:

śarīravrttirvratam The activity of the body is the vow. 3/27

(This yogi) performs the Great Vow of abiding in his own unfettered nature. (His) five insignias (mudrā) are the body, that is, the skeleton, the skull, the anklets, the back- bone, which represents the stick, and the bones which are those of the hands, feet and neck. The ashes (he smears on his body) is the supreme radiance (of consciousness) and the three qualities (guna), the sacred thread. His banner is the Great Path56 and ornaments, the senses. His sport is to play among the objects of the senses and he delights con- stantly in the cremation ground of the Heart (of conscious- ness) illumined in his body, speech and mind. Whatever he does is the eternal festival of the Lord of the Heroes.

He who is well practised in the way described attains success in the Great Vow, the Vow of the Pasupatas.57 The accessories he should use are not those visible to all. These

The Third Light 141

include, the skeleton, skull, stick, five insignias, ash, sacred thread, banner, ornaments, dwelling and sportive behaviour. (The ascetic) who sports visible signs and so makes a show of himself as a follower of Dharma (dharmadhvajin) is sullied by impurity.

Exposition

Although the liberated yogi must continue to reside in his body until the remnants of the fruits of his past actions are exhaust- ed, he accepts his lot joyfully. He lives without care for what he will eat or where he will find shelter, accepting whatever comes to him without concern for his personal well being. To the outer observer he appears to behave and talk like any other man. Concealing his true spiritual stature from the prying gaze of the public, the elevat- ing powers of consciousness converge upon him. Untouched by good or evil, the reflective awareness he has of his own nature coin- cides with that of Siva Himself. Thus, one with consciousness, he rests on the supreme plane (anuttara) where the brilliant radiance of his own nature is his constant worship.58 This same self-awareness enlivens his body, mind and breath; it rises in an uninterrupted flow to the highest reaches of consciousness, like a flame from a fire, to dissolve in the infinite.59 Thus his every action, however ordinary it may seem to others, is a ritual gesture (mudra) which forms a part of his uninterrupted worship of his own nature manifest within him and everywhere around him. Thus, as all he does and his very body are the signs (mudrā) of his ascetic attainments, Bhāskara shows how these correspond to the outer signs that Pasupata and other such yogi's wear. Indeed, without the former the latter are useless, merely outer shows that, far from being a token of spiritual devel- opment, restrict consciousness further.

Now how does one who performs this vow recite Mantra ?

kathā japaḥ Common talk is (his) recitation of Mantra. 3/28

142 THE APHORISMS OF ŚIVA

Once the awakened (prabuddha) yogi's level of con- sciousness has risen to that of (the universal) agent, all that he says is (his) recitation of Mantra. Observing his vow and reciting Mantra (in this way), he is the best of men (purușottama). His common talk is the flow (sañcāra) of his utterances (each) supported by the vitality (of conscious- ness) and is the recitation of Mantra which should thus be known to be of four kinds; namely, the empowered (śākta) recitation, the recitation of the Gander (hamsa), the recita- tion of the individual soul (paudgala) and the recitation without parts (niskala). The recitation without parts is the (reflective awareness of) the components of OM (pranava) while the recitation of the Gander (hamsa) is (the aware- ness) of the energy of the divine resonance of conscious- ness (nāda). The recitation of the individual soul is (the abiding awareness) of the movement of the breath as it flows (ebbing and flowing) constantly 21,600 times (a day).

The Lord of the Heroes Who observes the Great Vow and has reached the level of consciousness to contemplate the Supreme Egoity (parāhambhāva, of universal conscious- ness), recites Mantra constantly and without interruption. By means of the very essence of the reflective awareness (he has) of the deity of his own nature he recites the four types of Mantra; namely, that without parts, the Gander, that of the individual soul and the empowered.

Exposition

Established in the pure Mantric energy of the universal ego, the continuous flow of the yogi's awareness is the constant emer- gence and subsidence of Mantra. Empowered by the omniscient awareness of the pure cognition of universal consciousness, the yogi repeatedly rises to the highest state and redescends to that of everyday life. This vibration is the resonance (nāda)60 or enouncia- tion of energy (śāktoccāra) within consciousness. It is one level at

The Third Light 143

which the yogi speaks and, in so doing, recites Mantra. Again, at another level, constantly mindful as he is of the sound of the move- ment of his breath, the yogi recites Ajapa Gāyatrī Mantra, i.e., Hamsa, which is repeated automatically within his body 21,000 times a day. Finally, every word he utters, mindful of the 'sound- less sound' of awareness from which it springs and to which it returns, is also his Mantra. Thus at every level of his being the yogi participates in the sacred and makes it manifest through his every perception, thought, word and deed.

What is the gift by which the wise (yogi) who is thus perfected, devoted to the observance of (this) vow and the recitation of Mantra may be known? (In reply) Śańkara said:

dānam ātmajňānam Self-knowledge is the boon. 3/29

As we have already explained and will do so again later, the best and highest knowledge is insight into one's own nature (ātmasvarūpa). Its correct revelation (to others) is the greatest boon those awakened by the power of grace (can bestow) here in this world. Their gift (dāna) complete- ly severs (ksapana) the bonds of the fettered and so is called "initiation" (dīkșā) which bestows (dāna, self-realisation) and destroys (ksapana, all bondage).

The boon of those who have been blessed with an intense descent of the power of grace, observe the vow and recite Mantra in the way described, is the self-knowledge described previously which ought to be revealed, in the man- ner explained above and to be further explained, to the fet- tered. This is because those who are the objects of grace are fit for the initiation (that bestows) the boon of self-realisation and destroys all the fetters that restrict consciousness (ānava).

144 THE APHORISMS OF ŚIVA

Exposition

Graced with an intense descent of power (tīvraśaktipāta), the yogi is granted an insight into his true nature. To receive this boon is to be given the fullness and wholeness of one's own nature, to free it from all duality, to purify it of illusion and protect it from the forces which obscure the awareness it has of itself. Moreover, the yogi bestows the same gift he received through enlightenment to his disciples. Once the yogi enjoys the freedom and wisdom of the highest level of consciousness there is nothing left for him to do except elevate others. As Abhinava says:

People, occupied as they are with their own affairs, nor- mally do nothing for others. The activity of those in whom every stain of phenomenal existence has been destroyed and are identified with Bhairava, full of Him, is intended only for the benefit of the world.61

The all-pervasive Lord Who creates, preserves, destroys, protects and graces is nothing but the Self because Śiva is its true nature. (Siva), Who bears the crescent moon, uttered (the following) aphorism which, (can be read) in sections and as a whole, in order to describe what it is:

yovipastho jñāhetuśca Knowledge and the cause reside in the cosmic nature and the source (of the universe). 3/30

The Lord is the highest reality for He is the source (yoni) of the universe. He is both knowledge and action because He reduces (all that) should be abandoned to a worthless noth- ing (tucchīkarana). Thus the yogi who, endowed with knowl- edge, abides in the cosmic nature is, as we have already explained, the most excellent cause of both liberation and worldly enjoyment (bhoga). The Lord of yogis who is thus perfectly (samyak) absorbed in the active agency (of con- sciousness, kartrmśa) and so has realised his stable state of

The Third Light 145

being (sthiti) resides in the cosmic nature and is the supreme cause of the (development of that) knowledge (in others). The group of mothers (which operates in the limited consciousness of) the fettered governs them. The Self resides pulsing radiantly in the midst (of these obscuring forces) and so is the Lord of the Wheel (of Energies). Thus (these powers) are the functional potencies (vrtti) of the Bhairava of Consciousness (cidbhairava) and are said to be the rays (of His divine light) which worship (Him) perpetu- ally by (offering Him) the pleasures (bhoga) of sound and the other objects of the senses. The all-pervasive Lord of one's own consciousness is the means (hetu) by which (one achieves) knowledge of the group of Mothers.

Paraśiva is the universal cause of all things. His nature is knowledge and action and He reduces (all that) should be abandoned to a worthless nothing (tucchīkarana). The yogi who, through His grace, abides in the abode from which all things emanate becomes, by virtue of the perfect omni- science and other (divine attributes he finds there), a verita- ble vessel of liberation and bliss. (Again, another interpretation is the following): the lord of yogis whose consciousness has risen to the level of that of the (universal) agent attains thereby his stable state of being and so can, by the power of his insight, awaken those fit to receive instruction. Yet another (way of understanding this aphorism is this): The Self shines radiantly as the Lord of the Wheel (of energies) in the midst of Māheśvarī and the other (powers which constitute) the group of Mothers that support (the lim- ited consciousness of the) individual fettered perceiving sub- ject. (These powers) are the functional potencies of con- sciousness which, sustained by Mātrkāśakti, are the rays (of the light of the Self) that, drawing the essential being of the objects of the senses (towards the universal consciousness of the Self), worship it thus perpetually. Therefore, because these energies reside within (the Self) and can have no inde-

146 THE APHORISMS OF ŚIVA

pendent existence of their own apart from it, they sustain it in order to make themselves manifest. In short, (the Self) is the outpouring of divine power (śāktollāsa).

Exposition

Kșemarāja offers two explanations of this aphorism. Accord- ing to one interpretation, the meaning would be: the Lord of yogis who is established in the abode of the consciousness which is his own essential nature by the power of (his) reflective awareness should be known to be the (universal) knower and agent (of all things).62 The sec- ond interpretation is the one Ksemarāja prefers and largely coin- cides with the one Bhaskara offers. From this point of view, the aphorism means: He who is established in the Wheel of Energies is the source of knowledge.63 The Wheel of Energies is in this case, as Bhāskara also says, the group of Mothers, Māheśvarī, etc., who pre- side over the various classes of phonemes. The enlightened yogi sets aside all the limited knowledge and action they engender to become the Lord of the Wheel, thus taking possession of himself as the universal agent in the centre of the circle from which the uni- verse is emanated. As the Master and agent of the activity of the Wheel of Energies he has the power to enlighten others and bestow on them the supreme bliss and freedom of liberation.

(Śiva then) explained that His form as the energy (of consciousness) is the universe:

svaśaktipracayo'sya viśvam The universe is the aggregate of his powers. 3/31

In this way the powers of (Siva) the power-holder are those of consciousness and the rest. The pulsations (spanda) of their ever-renewed outpouring are said to be their aggre- gates. Know these to be the universe, for the all-pervasive Lord manifests as power in the form of the universe and in so doing manifests (only) Himself at all times.

The Third Light 147

The universe is Siva in the form of His absolute energy and, because the yogi is similar to Siva (in all respects), the power of his consciousness is fully expanded (in the same way) as the vibrant radiance of the power of action made up of the pulsation of its wonderfully diverse and constantly renewed outpouring. The entire range of objectivity, whether external like the colour blue, or internal, like the feeling of pleasure, participates, in the course of its perception, in the repose the light (of consciousness enjoys in its own nature). In so doing (each object) attains its own specific phenomenal form (svavyavasthäpana), for otherwise it would appear to be unreasonable to establish the nature (of anything) just as it is in itself (svasiddhi). Therefore, it is one's own consciousness alone that manifests itself in this way and that as the wonderful diversity of all things, like one who is free to desire whatever he likes. Thus, because the power (of consciousness) and its possessor are one, it is Siva Himself Who manifests in this way.

Exposition

As nothing can exist apart from our perception of it, and con- sciousness, conceived as a state of pure cognitive awareness, is the necessary ground of all perception, the yogi who identifies with consciousness is the creator of all things. The constantly renewed outpouring of the powers of consciousness stimulated by the expansion of the yogi's universal power of action blossoms forth into a new universe at each instant. Thus, like Siva, the yogi expresses the unmanifest universe without either aspect contra- dicting or impinging on the fullness of the other.

Now, (Siva) the Destroyer of the Three Cities, uttered the following aphorism as he explained that the Self which is the author of creation is similarly also the agent of persis- tence and destruction:

148 THE APHORISMS OF ŚIVA

sthitilayau (Such is also the case with) persistence and absorption. 3/32

The same conscious nature freely brings about the per- sistence and absorption (of all things) as it wishes by means of these same aggregates of energy which are the outpour- ing of (its) functional potencies (vrtti).

The conscious nature thus sustains and destroys the universe (it has) generated through (its) power of action by the power of its will. What is meant by persistence (sthiti) is the external manifestation of the entire universe of phenome- na established in its own sustaining ground for the specific time alloted for its existence according to its level (on the scale of the categories of existence ranging from the lowest) up to that of Sakti and the corresponding subjects which govern it. One's own plane of being dissolves away by the withdrawal back (into consciousness) of the one above it, so similarly, indeed all the more so, the (entire objective) uni- verse which is below one's own (subjective consciousness) is (also dissolved away). In this way, absorption is repose in the (pure) conscious subject. Both manifesting in this way, they are nothing but the aggregate of one's own powers. Every single thing, its unfolding and withdrawal, is the power of consciousness, for were it otherwise (its) manifesta- tion would not be reasonably possible.

Exposition

The yogi's powers not only stimulate creation but also main- tain the universe and re-absorb it back into undifferentiated con- sciousness. Nothing is created that does not come to an end, nor is destruction ever ultimate or absolute-one follows the other con- sistently and without break. The cycle of arousal and subsidence of individual perceptions, states of consciousness, physical activity

The Third Light 149

and emotions in the microcosm as well as the incessant changes in the entire universe are held together in the rhythm and harmony of the yogi's universal consciousness.

In the following aphorism, (Śiva) the Saviour (Hara) and ocean of scripture described one's own basic abiding state (nijasthiti), that is, the Self as it is during the phases of creation, persistence and destruction:

tatpravrttāvapyanirāsaḥ samvettrbhāvāt Even when these are operant, (the subject) is not lost because (he is) the perceiving subjectivity. 3/33

The ubiquitous Lord of Consciousness does not fore- sake his own basic abiding state of being (svasthiti) even when those of creation and the rest are operant because He is always the perceiving subject. (Thus), it is the perceiving subjectivity that is described here as being 'not lost' and never ceases. States (of consciousness) can cease in this way but never the subject who experiences them (avasthātr)64 because it is his very nature to thread through all (these states) as described (in the Stanzas on Vibration).65

The conscious nature persists unchanged even while creation and the other (phases of manifestation) take place. (It abides constantly) as the perceiving subjectivity, that is, the (pure) reflective awareness and awe-inspiring wonder of the Fourth (transcendental state beyond creation, persistence and destruction) and never falls from this condition. The word these in the aphorism stands for the five oper- ations (of creation, persistence, destruction, obscuration and grace). The conscious nature is the author of the five opera- tions. Manifesting its sovereign power to perform each one, it engenders the realisation of its own state as the witnessing subject that, ever present (sadodita), (perceives these opera-

150 THE APHORISMS OF ŚIVA

tions) and inspires with wonder at the beginning and end of these transitory phenomena. In this way the states of the imperishable subject who experiences them are of many kinds, repeatedly arise, are destroyed and undergo transfor- mations, but it is not destroyed. Otherwise these phases (of creation and) destruction, etc., would be impossible, for there would be none to witness them.

Exposition

At one with the reflective awareness of the bliss of the Fourth State, the yogi is identified with the pure perceiving subjectivity that makes every state of consciousness apparent. As the subject of all these states (avasthatr), he is not bound by them, nor does any change in them occasion a change in himself. But while Bhāskara links this aphorism with the fourth verse of the Stanzas where this is explained, Ksemarāja looks to verses 14-16 where the distinction is drawn between the outer transitory world of phenomena (kārya) and the inner subject who is the universal agent (kartr) that pro- duces it. The agent, like the perceiver, must abide without change for him to produce his product. Destruction and change belong to the sphere of ignorance. It is that ignorance which arises and falls away, not one's own true nature that, by its very nature, is imper- ishable.

(The Lord) said the following to describe the nature of pleasure and pain:

sukhāsukhayorbahirmananam (The yogi's) feeling of pleasure and pain is external. 3/34

The feeling (manana) that one has within oneself of outer pleasure comes from savouring the (outer) profane objects of the senses, (while the feeling of) inner pleasure comes from getting what one wants.

The Third Light 151

Pain is of three, five or of endless forms due to (its countless) varieties. Spiritual (mental and physical) are the three types of pain. (The five types are called) "dullness" (tamas), "delusion" (moha), "great delusion" (mahāmoha), "darkness" (tāmisra) and "blinding darkness" (andhatā- misra). These and the other (three types) constitute the eight natural tendencies (așțaprakṛti). Dullness is pride of self; delusion is false identification with the body; great delusion is identification with one's son or other external things; darkness is hate for all who do harm (to oneself) or one's family, etc., while binding dark- ness, the fifth, is the fear of death. Again (these types) are divided into other countless varieties. (The yogi's) contemplative absorption in the acting subject is firm and constant and so the feeling of the states of pleasure and pain, etc., is one with consciousness (and so), for whatever reason it may arise, does not obscure it.

Pleasure is defined as the blissful state (ānandavrtti) the perceiving subject experiences by obtaining some worldly object he finds extremely desireable. Pain (on the contrary) is the miserable state (anānandavrtti) that arises if one fails to get it or, (worse), if the opposite happens (and one looses something one likes). (Pain) is of many kinds according to whether it is spiritual (mental or physical). But neither of these two can obscure (the liberated yogi's) true nature (svarūpa) because he maintains a constant and steady aware- ness (vimarsa, of it) so that when they arise he does not feel that they have anything to do with him (anāhammamatā) but experiences them as he does (the colour) blue or any other (external sensation) and not as does the fettered, whose sub- jective awareness (ahantā) is affected by it.

Exposition

Kșemarāja pertinently points out that although the awakened yogi experiences the whole universe as the expansion of his power,

152 THE APHORISMS OF ŚIVA

this does not imply that he must also experience the ups and downs of pleasure and pain.66 This is because his vision of his own nature is not restricted to a physical body or to any other individu- al locus of consciousness subject to these alternations through its relation with other objects set in opposition to it as the limited sub- ject. Once the yogi has discovered his true identity, the subtle body (puryastaka) is no longer the exclusive domain of his ego-sense. The pleasant or painful sensations, thoughts and emotions to which it is subject are now no longer experienced internally as happening to the yogi himself. Pain and pleasure are recognised to reside in the outer sphere of objectivity as states of mind and body not of the Self. Only the lower-order subject is caught in their opposition, while the higher-order subject, freed of all false identifications, delights in the innate bliss of his own nature for, as the Stanzas on Vibration declare, ultimate reality is free of both pleasure and pain as well as subject and object.67

(The lord then explained how the Self is if this external feeling (of pleasure and pain) does not penetrate inwardly and it is liberated from it:

tadvimuktastu kevalī The one who is free of that is a liberated soul. 3/35

The lord is free of pleasure and pain as He is of all insentience.68 Thus He is isolated (kevala in the oneness of consciousness) and established in Himself because He per- vades all (things and every state of consciousness).69

If the feeling of pleasure and the rest does not penetrate inwardly, the yogi, unaffected neither by them nor by the delusion to which they give rise, does not loose the power (vibhava) inherent in his own nature. Thus, by reposing in the supreme subject who in independent (kevala) consciousness alone, he experiences the fruit of Yoga.

The Third Light 153

Exposition

When the opposites are out of balance man fails to achieve perfect harmony and the result is continuous agitation. But if they come together and become one, man is freed from duality and achieves 'isolation' from them. It is isolation with regard to things: abandonment by consciousness of that which is not integral with its own nature in order that it may return into itself and plunge into its centre. In so doing, consciousness withdraws from its objec- tively manifest state to that of subjectivity and the yogi recognises that nothing exists outside his own nature and is thus isolated in the supreme reality and liberated.

Does delusion obscure (one's own nature) or not ? (The Lord) said:

mohapratisamhatastu karmātmā A compact mass of delusion, the soul is subject to karma. 3/36

Stupidity (maurkhya), inertia (anudyoga), ignorance (avidyā), insentience (jādya), obscuration (avrti), lack of discernment (aviveka) and loss of consciousness (mūrchā): these and other such expressions are synonymous with the delusion that extends its sway when one identifies with the body and the rest (of the psycho-physical organism). Per- vaded by it completely, the Self (becomes) a mass (of delu- sion) and is then said to be the fettered soul object to karma (karmātman) that undergoes repeated rebirth. Then (in this condition) duality manifests, the mark of which is igno- rance of unity.

If (the individual soul) is completely pervaded by the delusion and ignorance which gives rise to (his false) identi- fication with the body, he becomes involved in the good, bad

154 THE APHORISMS OF ŚIVA

and mixed actions he does with the body and its limbs. Thus, disregarding his own true nature which is one with the Sky of Consciousness, he seeks the fruit of his many and diverse actions and so, full of desire, he is subject to repeated rebirth in many forms as man (or beast).

Exposition

Kșemarāja quotes the Kālikākrama as saying:

If (the yogi) is under the sway of discursive thought and enveloped in ignorance, he cannot generate (fully and) and at once (the principles of existence) from Siva onwards (and so realise them to be one with consciousness). Thus, due to that (ignorance) he perceives various states of being, both good and bad, and from the bad ones he experiences great suffering.70

As long as delusion persists, the Self assumes the form of subject and object. By resting on the plane (of conscious- ness of the universal) agent and so (practising) the Yoga of its removal, the individual soul (ātman) is ever awake and Śiva's nature is its stable state of being. Now what happens when duality ceases? Sankara said:

bhedatiraskāre sargāntarakarmatvam When diversity has been eliminated (the yogi's) action is to give rise to another creation. 3/37

As explained by the mothers of the universe in their aphorisms,7 there is no multiplicity at all here (when the yogi) realises that the Self is all things. If the abiding state of being of the awakened persists without changing, whether they act in this world or, (absorbed in contempla- tion) desist from all action, that is the imperishable, unborn unity (samya) of the world of sensory perception (visaya).

The Third Light 155

When diversity has been eliminated in this way, the Self (is realised) to have a single (all-encompassing) form. Thus, the other creation, never manifest before, different from (this) creation, is the action of the conscious nature which possesses the power to do (kartrtā) whatever it wishes.

(The yogi) whose heart is full of the power of Śiva's grace practises Siva's Yoga through which he divests himself of the bondage of karma and so is awakened and no longer considers that anything exists separately, independently of Paramaśiva. Thus he frees himself of the perception of duali- ty (experienced by the) subjects (that belong to the lower orders of consciousness) such as the fully enveloped subject (sakala) who identifies himself completely with the body, etc., or the subject who experiences deep sleep (pralayakalā), etc. In this way (the yogi) realises his own true nature (sva- svarūpa) and so attains a stable state of being and the (inner) strength of the highest order of empowerment (paraśāktabala). Thus, once he has attained the great power that belongs to Mantra, Lord of Mantra and other subjects (of the higher orders of consciousness) he can bring about new creations consisting of ever-renewed manifestations ordered diversely as he wishes.

Exposition

Objectivity and subjectivity abide at one without contradiction in the wholeness of the universal Self. The yogi comes to realise this as he gives up attachment to the body and the awareness of his pure conscious nature gradually takes over from the limited states of embodied subjectivity. In this way he quits the lower order of cre- ation, consisting of the categories below Māyā, and rises through the higher order of creation from the category of Pure Knowledge to Śiva, generating it as he does so. Each stage in this ascent is marked by a transition from one order of experiencing subjectivity to the

156 THE APHORISMS OF ŚIVA

other. In this way a more universally conscious subject takes over from one less so below it that thus becomes an object for the former and, with it, the entire extent of objectivity that it encompasses. In this way, the world of experience based on diversity and division is brought to an end and a new world of experience based on unity is created. When this process is complete, the yogi becomes the agent of every action in the universe.

Then (Siva), the Lord of the gods, explained what brings about (this) new creation:

karaņasaktiḥ svato'nubhavāt The power of the senses (is proved) by one's own experience. 3/38

The senses have the power to bring about (this) new creation, as one's own experience proves, because they are supported by the uncreated power (of consciousness). This is so because the power of the senses comes from the force of absorption in the Self (ātmāvesa).72 Thus, the Supreme Lord resolves (to bring about) whatever phenomenon (kārya) (the yogi) desires (whose consciousness) is fixed on the authentic foundation (of his being). Although all this has been said before, it is repeated here again in another way to make (this point) clear because the yogic powers (the yogi acquires) are of many kinds.

Even a tiny louse possesses a degree of the power com- mon (to every living being) through which this wonderfully diverse universe is created. Indeed, we know from our own experience that we can create the gardens, forests, moun- tains, lakes, cities and other common things (of daily life) while we dream or let our thoughts wander freely. Similarly, the yogi who, by his intense and profound application, rises to a (higher) level of existence where he can take support

The Third Light 157

from the uncreated vitality (of consciousness) is able thereby to generate whatever he wishes in the way he likes by the creative power (karanaśakti, of consciousness). Even though we have already referred to this means of realisation based on the power (inherent in consciousness) to give rise to this wonderfully diverse universe, we have occa- sion to mention it again now in order to explain that there are many other kinds of yogic powers (the yogi acquires).

Exposition

We know from our own experience that we have the power to create mental images at will as well as the power to perceive them. Although the objects thus created and known are not appar- ent to others, we are assured by this fact of the power of conscious- ness to know and act.73 For the average man, contact with the innate power of the Self (ätmabala) is attenuated by his lack of self- awareness, the yogi on the other hand, by virtue of his profound absorption and intense will, can tap this power to the full and, by his mere intention alone, creates objects which are equally appar- ent to himself and to others.

The Lord of the Worlds then reverently explained that once the Fourth State (of consciousness), which is the direct experience of one's own nature (svānubhava), manifests everywhere in (all the phases of the cycle of manifestation) from creation onwards, the (individual) soul attains its own stable state of being (ātmasamsthiti):

tripadādyanuprāņanam That which is preceded by the three states vitalizes them. 3/39

That which is preceded by the three states is the Fourth (state of pure consciousness) which is preceded by the states of waking (dreaming and deep sleep) and is said to be the

158 THE APHORISMS OF ŚIVA

fullness (of consciousness that permeates all three) simulta- neously. (All) existing things are rightly vitalized by it in the sense that it infuses its own inherent power (into them).

Consciousness manifests itself and is clearly revealed, like a flash of lightening free of all obscuring coverings, in the course of daily life by (the power of the yogi's) introvert- ed awareness when he savours (the aesthetic delight) of good music or other pleasing objects. This happens if (the yogi) manages, by applying the aforementioned means, to perceive the Fourth State that, (as dense) uninterrupted con- sciousness and bliss, is Siva Himself Who, full and perfect, determines the nature of all things and vitalizes the three states of waking (dreaming and deep sleep).

Exposition

According to Ksemarāja, this aphorism teaches that the Fourth State of consciousness (turīya) is not only to be infused in the three states of waking, etc.,74 but is also discovered in all the three moments of the emergence, persistence and susbsidence of any perception in any of these states. For although the power of Māyā, which gives rise to multiplicity and the split between subject and object, operates throughout this cycle, everybody experiences the fleeting emergence of the Fourth State of consciousness, as sud- den and powerful as a lightening flash, whenever one delights in any sensation. The pleasure one feels during sexual intercourse, seeing a close friend after many years, eating a good meal or listen- ing to fine music is in fact the bliss of one's own nature, it does not come from outside.75 The sensations which pour into consciousness, either through the outer senses or the mind, as memories or imagined forms, are influxes of the power of awareness which arouse consciousness and heighten its inner vitality. The aesthetic delight we enjoy see- ing a beautiful object or hearing sweet music is, from this point of view, not an intrinsic quality of the object but the result of the aes-

The Third Light 159

thetic sensitivity of the subject. It is the ability to experience the wonder (camatkāra) aroused by the subtle vibration (spanda) of the bliss of self-awareness in the Fourth State. Abhinava writes:

For if a colour passing through the eyes is a source of plea- sure, this is due to the separation of the great emission, which consists of the arousal of vitality (vīryaksobha).

A little further ahead he goes on to say:

The wonder (we feel) is limited to the degree in which this vitality does not feed (consciousness). For the complete absence of wonder is, in effect, an absence of life. Converse- ly, aesthetic receptivity-being endowed with a heart-is to be immersed in an intense state of wonder consisting of the arousal of vitality. Only he whose heart is fed by this infinite and nourishing vitality, only he who is dedicated to the constant practise (of taking delight in this form of) plea- sure, only he and none other is pre-eminently endowed with the ability to feel wonder.76

The yogi is taught in this aphorism that, in order to heighten the awareness of his own nature, which the power of Māyā has obscured, he must try and fix his attention on the instant in which he feels this wonder welling up inside him in moments of intense joy, confusion, anger or fear. By attending to the sudden emergence of the vibration (spanda) of the transcendental Fourth State of con- sciousness at these times and establishing himself in a state of intro- verted absorption, as verse 22 of the Stanzas teaches, he should, as Kșemarāja puts it, "vitalize the living Self by that very life itself."77

The compassionate Lord Siva explained in the follow- ing aphorism how one should do (this):

cittasthitivaccharīrakaraņabāhyeșu The same stability of mind (should permeate) the body, senses and external world. 3/40

160 THE APHORISMS OF ŚIVA

The mind, the nature of which we have already dis- cussed above, is stable when it does not wander, that is, if it does not deviate from its own essential nature (as pure con- sciousness). This same stability (sthiti) (operates) in the body duly fashioned (by consciousness) and in the internal and external senses as the vital force (prānana that vitalizes them). Similarly, one has the same perception (of the abid- ing state of consciousness) in whatever external things (the mind fixes its) attention (prakalpana) in this way.

When the principle of consciousness directs its attention to the object of perception it restricts itself and so becomes the mind (but even then we know that it never really changes) because, when one practises the means to realisa- tion, it reverts to its (original) inherent nature, which is pure uninterrupted consciousness and bliss. (In the same way), the body and the rest (of the psycho-physical organism) cre- ated by it (never) deviates from its own true nature (as pure consciousness). (Similarly), all phenomenal creation (bhāva- jāta) in the state prior (to its manifestation) is one with the juice (of the aesthetic delight, rasa) of consciousness (but when consciousness) directs its attention outside itself, it becomes gross as it were and manifests itself (externally in the form of phenomenal creation), as happens in a dream or while phantasizing. In reality, however, it is the same per- ception it has of its own nature (svarūpaprathā) that condens- es, internally and externally, (to assume the form) of every individual existing thing and thus becomes manifest to then dissolve away again (and revert to its original form) as the juice (of the aesthetic delight) of consciousness.

Exposition

As usual with the Yoga taught here, the retraction of aware- ness inwards and the resultant experience of the Fourth State achieved through introverted contemplation (nimīlana) is perfected

The Third Light 161

only when it issues out, through an expansion (unmesa) of con- sciousness, into the outside world. The psychic energy the yogi sought at its source within his own nature must flow out, as he maintains his inner awareness, to fill the world of his outer experi- ence and the channels through which he apprehends it. The yogi thus comes to experience his body, senses and physical environ- ment as pervaded by the bliss of the power of his own freedom and achieves mastery over all the states of consciousness and forms of awareness.

(Śiva) the Lord of the Daughter of the Mountains then explained how the world of phenomena that resides thus within (consciousness) flows out from it:

abhilāşād bahirgatiḥ samvāhyasya Due to (one's) craving, that which is transported moves outside. 3/41

The desire (iccha) that develops in the Self due to the abundance of its inherent power, to complete (outwardly) the absorption (it experiences in its own inner) activity is the craving (to which this aphorism refers). Due to this (desire) the senses and other (components of the psycho- physical body) that are transported (by it) 'move outside' in the sense that they perform their specific functions impelled by the energy of (the inner conscious) nature (residing in the body, which is) the object of its impulse (and the outer support of the senses). Again, 'that which is transported' is both the fettered soul's object of desire and that craving itself which, once creation has taken place, is directed to all the objects of the senses and so is said to be the outward movement of the soul fettered by karma (karmātman) that is transported (by it). (The fettered soul) transported (by its desire) abandons its own essential nature. This is its movement directed to the outer objects of the senses. And so, if (the soul) is always transported (here and there) by the objects of the

162 THE APHORISMS OF ŚIVA

senses, etc., the delusion (moha) which is foolish craving, goes on developing (within him).

The craving (to which this aphorism refers) is the desire the soul (atman) has to infuse the power of consciousness into the senses of knowledge and action when the vitality inherent in its own nature abounds to excess and so wishes to see, hear or execute any other of the functions (kriya, of the senses) on this, lower level (of consciousness). This (craving) impels the senses that are (thus) transported (by it) and so begin to operate in the domains of sound and touch and their other objects. Again, 'that which is transported' is the fettered soul (paśu) who is bound by karma (karmātman) and so is transport- ed from womb to womb (and reborn repeatedly) along with the veils that obscure its consciousness (kañcuka) and the other (principles of individualized existence) that are presid- ed over by the powers known as Khecarī, Gocarī, Dikcarī and Bhūcarī. The fettered soul is affected by the craving which is the Impurity of Individuality (anavamala, that contracts its consciousness) and is the root cause of all the fetters (that bind it) and so it foresakes the pure experience of its own true nature (svasvarūpānubhava) and moves outside in the pursuit of pleasure, (directing its attention) to the objects of the sens- es. (Thus) the Wheel of Bhūcarī energies (which presides over the sphere of objectivity) transports the fettered, engaging them in the works of delusion (mohakārya) at increasingly grosser levels of existence.

Exposition

This aphorism warns the yogi to reflect constantly on the inner Fourth State of consciousness during the outflow of aware- ness. The spontaneous tendency of the Self to view outer objectivi- ty creates the world of perceptions. The yogi carried along by this desire issues forth from the transcendental consciousness of his

The Third Light 163

own nature into the immanent state of cosmic consciousness with- out being bound. However, when this creative will is conditioned by ignorance due to which the individual wrongly considers him- self to be incomplete and turns away from his own nature, stimu- lated by the desire for an outer object to fill the gap he feels in him- self, the outpouring of his awareness becomes binding. The individual soul, identified with the body, is thus carried from life to life by the limited powers of consciousness manifest as the forces which condition the soul's consciousness, mind, senses, sensations and physical world. These are the spheres governed by the ener- gies to which Bhāskara's anonymous commentator refers.

(The Self) is known as the individual soul bound by karma when the impure desire (for the objects of the senses) prevails (within him). (Siva) the Great Lord said the follow- ing to explain what happens to the Self when that (desire) ceases:

tadārūdhapramitestatkșayājjīvasamkayaḥ Then (when the yogi) is established in pure awareness (his craving) is destroyed and so the individual soul ceases to exist. 3/42

The state which heralds the arising of desire is said to be the domain of the perceiving subject and the awakened yogi who knows ultimate reality then resides within it. When he penetrates into the domain of the perceiver, (stimu- lated and sustained) by the vitality that comes from the exer- tion of the power inherent in his own nature he, the subject whose consciousness is firm, is then said to be awake. The pure awareness of the subject is his knowledge of his own pure consciousness nature. Then, (when the yogi) is established in that pure awareness, his craving is destroyed and, as a result, the individual soul bound by karma also ceases to exist.

164 THE APHORISMS OF ŚIVA

This impure craving thus (persists) together with the conditioned ego (of the fettered soul) due to his deluded experience. However, it happens at times (that despite this craving the yogi) is graced by virtue of his many good deeds and, intent on discerning (the true meaning of) the Śaiva scripture, (his) consciousness develops and rises to the level of the (pure) perceiving subject. (Thus he) savours his own inherently blissful nature which illumines itself with the rays of its consciousness both inwardly and extenally from the level of the principles which obscure consciousness (kañcuka) down to that of the subtle elements of sensation and is made manifest by the powers known as Khecarī (Gocarī, Dikcarī and Bhūcarī) because now the consequences of their activity is the very opposite of that (experienced by) the fettered. Thus, the very moment (the yogi) abandons the craving of the fettered, (the activity of) the subtle body (puryastka) which is trans- ported (from life to life) is stilled.

Exposition

The yogi whose inner nature unfolds through the power of the grace of universal consciousness to ultimately fill the entire field of awareness, absorbs into itself the limited subjectivity asso- ciated with the subtle body (puryastaka) of sensations and mind. Now firmly established in the flow of cognizing subjectivity pre- sent at the initial moment of the emergence of desire, the yogi is freed of the flux of differentiated perceptions and plunges through the centre between inner and outer, being and non-being, to merge in the bliss of the Fourth State. Enlightened by the unfolding vision of the eternal Now, past and future fall away and the awakened yogi, solely intent on devouring time (kālagrāsaikatatpara),78 is liber- ated from the flow of the sensory activity which dragged him away from the peace and tranquillity of resting in his own nature.

The individual soul is bound and so is said to be fet- tered (paśu) and subject to transmigration (samsārin). (The

The Third Light 165

Lord then) explained how the Self is when the mass of fet- ters (that bind it) are destroyed:

bhūtakañcukī tadāvimukto bhuyah patisamaḥ paraḥ (The soul) clad in the cloak of elements is not free but, like the Lord, becomes supreme once more. 3/43

The cloak is made of the five gross elements, which are the fetters (that bind the soul), and one should know it to be the obscuring covering (that veils his consciousness). Then, (the fettered soul), clad in the cloak of the elements, is not free but bound, (even so), by fixing (his attention), in the manner described, on the plane of the omniscient (Lord) Who does all things, he becomes supreme once again like the Lord by experiencing his own nature truly and directly. There can be no doubt about this!

Even when it appears that (the yogi) is not free because of his persisting relationship with the material body, he emerges from his fettered state when the impurity of desire is destroyed in this way and, through the development of the plane of universal agency and cognitive subjctivity, he expe- riences the Sivahood of his own nature which is the uninter- rupted (ghana) bliss of absolute consciousness. However, the embodied condition is not superceded and so (the yogi is merely) similar to Siva and not Siva Himself for His state (can) only be attained after death.

Exposition

Free of craving for outer things, the well awakened lays aside, as belonging to the objective sphere, the thoughts and sensations which had formerly usurped the office of the perceiving subjectivi- ty. The destruction of the lower-order subject, bound by the diver- sity and change of the world of transmigration, marks the emer- gence of the higher-order subject which subsumes diversity and

166 THE APHORISMS OF ŚIVA

change into the unchanging unity of its experience of wholeness. The elements which constitute the body do not cease to exist even after liberation, but they are then merely an outer shell, no longer felt to be 'I'. Quoting from various sources, Ksemarāja stresses in his commentary that the realisation of one's own true disembodied identity takes place in an instant. The enlightened teacher need only say a word, or just a glance may suffice if the right moment has come for the disciple to understand his true nature and be freed of his false identification with the body.

The link (which connects the soul), clad in the cloak of the gross elements, (with the body) is the vital breath (prāna). But how is it that (this link persists even when the soul is liberated)? The Lord Whose Insignia is the Bull, uttered the following aphorism (by way of explanation):

naisargikaḥ prānasambandhaḥ The link with the vital breath is natural. 3/44

The link between the vital breath and the physical body comes about quite naturally because the vital breath is life itself.

Once consciousness has risen (to the highest level) in the way explained above and the false identification with the subtle body (puryastaka) ceases, the physical body linked with it that envelops (consciousness) should also fall away (but this does not happen) and so we accept that the link between the subtle body and the vital breath that sustains (the physical body) is naturally established. In order to make the wonderful diversity of the uni- verse manifest, consciousness initially manifests limitation (samkoca) and then (descends) to the level of the subject that serves as the vital force (prānana, that gives life to the body and senses) and so manifests itself as the universe, which is

The Third Light 167

the object (the subject perceives). It then spontaneously for- gets its own infinite power (vibhava) and accumulates merito- rious and sinful karma by the good and bad thought con- structs to which it gives rise while its condition is that of (the subject) who gives life (to the psycho-physical organism). (Thus) it wanders from life to life (reincarnating) as man, beast or god according (to its karma). This continues until it is blessed with the power of grace (that the Lord freely bestows upon it), independently (of its merits), and so craves to ascend by degrees along the ladder of the Saiva teaching (śaivajñāna) to the upper abode of the absolute. But even when all (the soul's) karma has been burnt away by the fire of knowledge, it goes on experiencing (the consequences) of the karma that has already begun to take effect (prarabdhakarma) and so the physical body (bhūtakañcuka) and the life breath linked with it persist just as the potter's wheel continues to spin (for a while) even when the stick (that impels it) is removed from it.

Exposition

By now the reader will have become familiar with the Kash- miri Saiva view of reality or, more specifically of consciousness, as an undivided continuum or medium of free becoming. All nature forms an unbroken chain whose links rest on the immutable law of the progress of a universal power constituting the unity of all things. The emergence of a modality of experience that the Indian tradition as a whole characterizes as a constraining wandering from life to life, state to state (samsāra) is, from this standpoint, under- stood to be the result of a spontaneous disruption from within of the stable tranquillity (prasama) of this flow. Turbulence (ksobha) dis- turbs its unity, splitting it up into discrete elements, thus marking a transition from continuum to process, from the paradox of the changeless becoming of Being to the intermittent appearing and dis- appearing of phenomena. The movement (spanda) of consciousness, undefinably neither successive nor nonsequential,79 becomes mani- fest as unending cycles of creations and destructions stretching from infinitely long spans of time to infinitesimally short.

168 THE APHORISMS OF ŚIVA

Thus the manifestation of the finite is a process of emergence of the temporal order from the eternity of consciousness.80 The transformation of the unmanifest state into that of manifestation is a shift from atemporal Being-Becoming (Śiva-Śakti) to a state of movement (kriyā) from the past into the future. In this way the inner activity of consciousness becomes the outer activity of objec- tively projected phenomena:

Time measures in minutes, etc., action (kartrtva).81 Thus that which time measures is (not pure action but) the limit- ed activity of phenomena (kāryāvacchedi).82

The power of time (kālaśakti) gives rise to past, present and future on the plane of Maya,83 it is thus one with consciousness's creative power of action (kriyāśakti).8 Through it consciousness projects the diversity of experience onto the screen of its own nature.85 It is through the power of time that the power-holder, while beyond the realms of the temporal, diversifies the universe.86 It divides up our action,87 diversifying the unity of the All through a compounding process of differentiation (kalanā) and thus mani- fests individual being out of universal being. Creating the diversity (vaicitrya) of manifestation, Siva simultaneously gives rise to time.88 Ultimately, time and diversity are one, hence all that is objectively manifest is conditioned by time. Kālī, also called Kālasamkarșiņī ("The Attractress of Time"), is the hypostasis of the creative autonomy (svātantrya) of conscious- ness identified with the power of time. Her name, derived from the root kal, is interpreted in five ways, indicative of the five cosmic functions of the power of time, as follows:

1. Kal in the sense of casting forth (ksepe): the emergence of time marks an arousal from the state of absorption in the unity of the Self giving rise to the differentiation of reality and the projection of the multiplicity of objectivity.

2. Kal in the senses of knowing (jñe): time accompanies all object- centred knowledge in the absence of an awareness that the uni- verse of experience is a differentiated aspect of the Self.

3. Kal in the sense of enumeration (samkhyāne): time is the measure

The Third Light 169

of thought. To fall from the atemporal unity of the All is to become a prey to differentiated mental representations (vikalpa) issuing from the perception of relative distinctions.

4. Kal in the sense of movement (gate): through insight into the true nature of time we can move forward to catch hold of our own nature made externally manifest as the cosmic reflection in the mirror of undifferentiated consciousness.

5. Kal in the sense on resonance (näda): time is a mode in which the light of consciousness, reflecting on its own nature, is made manifest.89 Thus, it is also the resonance (nāda) of the reflective awareness of one's own nature as the essence of all things when their outer form is transcended.9

We can distinguish in this account of the five functions of the power of time, two distinct levels. The first three functions entagle the subject in time as a process, i.e., events, occurences, happenings felt to be the outcome of a continuous series of operations that have no agent as their author. The last two functions form part of a prax- is in which the subject recognises himself to be the autonomous agent of these events now apparent to him as deeds. At the lower level, time functions in relation to conditioned consciousness; at the higher, it is freely created by unconditioned consciousness:

"Always," "occasionally," "now," "'then," etc., is the play of the notions of time made manifest by the freedom of consciousness, nor is the Supreme Lord touched by the phases of time.91

At this level, time is the medium through which all things are manifest and is the inner nature of all the categories of existence. It is the very essence of Siva's consciousness identified with Iśvara, the category of experience (tattva) in which Siva reflects on the one- ness of the All, the objective elements of which-although in a state of emergence or production-are still united with the subject."2 At the lower level of Māya where the subject is limited by his percep- tion of external objects as separate from himself and by his subse- quent identification with them, time serves to condition the subject further. Abhinava explains:

170 THE APHORISMS OF ŚIVA

Time (kla) is that which is initially responsible for the suc- cessive changes in the limited subject in which it manifests itself. It subsequently arouses a corresponding idea in rela- tion to the object as well, for example (in notions such as): 'I who was thin am now fat and will be fatter still'. Thus the subjective limitation imposed by time is responsible for the idea of the successive change in the body assumed to be identical with the Self. This arouses a similar idea in relation to the limited subject's object of knowledge.93

Abhinava does not mean to say that time is a self-existent reali- ty. For although time is described as an attribute (visesana) of object- centred awareness,93 the reality of the truly existent (vastutattva) as the All, containing in its fullness both subject and object, is undivid- ed by time (akālakalita). Time is not an external measure of activity, but is this activity itself. For while action consists of an association of previous and subsequent elements (pūrvāparabhūta) ordered into a continuous succession of events, time is the differentiated perception of that which went before in relation to that which follows after (purvāparavikalpana).95 Days, hours or minutes are merely subdivi- sions of the movement of the earth in relation to the heavenly bodies. There is no independent time apart from our conception of it.96 It is a format through which we order our experience but is nowhere to be found either in the sphere of objectivity or within the pure con- sciousness of the unconditioned subject.97 The distinction between psychological and objective time is false, the awareness of time pass- ing is always a mental construct (kalpanā). Abhinava points out:

The power of time consists of the multiplicity of action and hence is based on the will (icchā), externally it has no fixed form. For when one dreams that one is in a dream, simply dreams or is in deep sleep, or abandons oneself to one's imagination, or is in a state of contemplative absorption in which one discerns the sequence of creation and destruc- tion of all things in an instant, however short it may be, can appear to be a very long (time).98

Time is the result of our memory (smarana) of the past and anticipation (utpreksana) of the future. When that which IS is

The Third Light 171

realised to be just as it IS (vastutattva) past and future fade away together with all the other projections superimposed upon it. Free of past and future, the present also disappears, and the relativity of time is annulled in the absoluteness of complete (sampūrna) and undivided (abhinna) awareness (bodha). Abhinavagupta writes:

The subject who recalls or phantasizes, etc., remains always the same and is ever present: past and future do not exist. For it is said, "it is not conditioned by the two times." This subject always remains the same as it is, it does not differ from what it was before, nor does it tolerate the sort of limi- tations that find expression in statements such as "he knows this again and does this," etc. This subject, it is said, shines once and for all. This is why one says that the present is such in relation to the past, etc., and that when they do not exist nor does that; thus the true reality is not measured by time.99

Time is thus nothing but an unfolding (sphāramātra) of con- sciousness,100 into the field of the finite, i.e., the realm of objectivity (meyatva). For this to happen, the unconditioned subjectivity of pure consciousness must first limit itself to the status of an individ- ual subject to allow for the existence of similarly limited objects,101 which is the necessary condition attending the emergence of time. The present in relation to the past and future is the result of the perception and activity of an individual locus of awareness. Thus, at the individual level, the inherent rhythm of consciousness expresses itself as the passing of time in accord with the emergence and subsidence of each act of perception. Moreover, another aspect of the spontaneous movement of consciousness is the manifest rise and fall of the breath. Exhaled and inhaled breaths are the gross manifestations of the current of conscious energy moving to and fro between subject and object. The act of perception follows the course of the breath,102 which moves in association with the conjunction and separation of the senses with their objects.103 Again, the breathing cycle (prānacakra) is also the cycle of time (kālacakra). Consequently, the three breaths, namely, inhaled, exhaled and the one that rises in the centre between them, correspond to past, present and future.104 Thus time,

172 THE APHORISMS OF ŚIVA

perception and breath are linked together in the universal vibra- tion of consciousness:

This entire expanse of time rests thus on the vital breath, this on movement and this on the void which rests in con- sciousness. Thus all the universe rests within (conscious- ness). As the arising and falling away of all things is based on consciousness in its true nature, and these movements right up to the (supreme) power are expressions of its vibration (tatspanda), it is manifest in countless ways.105

The initial condition for the emergence of the breath, time and differentiated perception (vikalpa) is the same, namely, the spilt between subject and object. Consciousness, through its inherent power, denies the plenitude of its unity and so gives rise to 'I' and 'This'-subjectivity and objectivity-which exclude each other reciprocally in a state of negation conceived as an emptiness (śūnya). The subsequent stages represent phases in the develop- ment of a link connecting these two poles. The first movement towards reuniting them is an intent on the part of the subject to appropriate the object. Out of this urge arises the flux of vitality (prānana) which give life to the body (microcosm) and universe (macrocosm) and is said to be the intial transformation of con- sciousness. Abhinava explains:

Time, consisting of succession and non-succession, rests entirely within consciousness. For, according to the scrip- tures, Kālī (the Goddess of Time) is the supreme power of the Lord, Who, making manifest and affirming externally as an objective reality the succession and non-succession She bears within Herself, appears as the life force (prānavrtti, prānana). This unique and pure consciousness, the supreme reality of the light (of consciousness), is manifest as a Sky void of all things. That alone is said to be the voidness of consciousness. It is the supreme state for those yogis who reflect (upon the world) as 'not this, not this' (neti, neti).16 This etheric subject, overflowing and falling onto the knowable separated from it, desiring to make it its own is called the "vital breath" (prāna), "vibration" (spanda) or "wave" (ūrmi).107

The Third Light 173

The vital breath, prāna (or more precisely, prāņana, i.e., prāņa in its generic aspect) is understood in its most general sense as the vital energy or élan (vīrya) of consciousness and the principle of life in living beings. Thus, it is figuratively described as preventing the 'stiffness' (stabdatā) of rigor mortis. At the cosmic level it is the vibration (spanda) or effulgence (sphuratt) of consciousness that makes manifest the universe. As such, prāna is the primal causal movement or fundamental urge in the ground reality manifest as the manifold of a possible universe. As the Sun (bhāskara) of Life,108 it illumines the entire universe and supplies the energy for the eter- nal rhythm of cosmic creation and destruction:

He, the Great Lord and ocean of eternal consciousness, the essential nature of all things (ātman), makes manifest and withdraws creation and destruction in consonance with the arising and subsidence of the power of the vital breath (pavanaśakti). 109

At the microcosmic level the breathing cycle passes through three principle phases, namely, exhalation, retention and inhala- tion. These correspond to the creation, persistence and withdrawal of the universe of perceptions. In fact, all the cycles of universal creation and destruction are contained in the arising and subsi- dence of the vital breath circulating throughout the body.110 Yoga, in this context, is the practise of following the movement of the breath and recognising it to be the flux of the Cosmic Path of uni- versal manifestation. When the yogi exhales, he turns outward to attend to objectivity, and subjectivity contracts. Once the breath has returned and rests internally, all differentiation vanishes. This incessant expansion and contraction is a natural, spontaneous pro- cess. To know it is to find release:

He who constantly exerts himself and realises the true nature of the pure conscious Self to be the power of the vital breath that transcends time and is associated with the cycles of creation, persistence and destruction, achieves lib- eration (bhairavībhāva).111

Thus, this aphorism declares that although the Awakened yogi is detached from his body and so, in a sense, is dead to the

174 THE APHORISMS OF ŚIVA

world of embodied existence, he lives a higher mode of life, realis- ing that the divine vitality that gives Being to all things is insepara- ble from his true nature.

(The breath) consisting of the Resonance (nāda, of con- sciousness) and the Point (bindu, of divine light) courses along three paths. (The Lord then explained) whether it is necessary to conquer it or not in order to realise one's own nature (svasiddhi):

nāsikāntarmadhyasamyamāt kimatra savyāpsavyasaușumneșu (The movement of the vital breath is stilled) by concentrating on the centre within the nose. Of what use (then) are the left and right channels or Susumnā? 3/45

The nose (in this context) means the inner Twelve-fin- ger Space (where the breaths come to rest). Those who fix their attention there merge (into universal consciousness) and so, conquering (the breath), their own fundamental and abiding state of being (svatmasthiti) becomes clearly appar- ent. The centre is here the Heart (of consciousness). When the vital breath is set aside there (within it), all mental activity is absorbed (into consciousness) and so (the yogi experiences) the Supreme Arising of the Self. Once it has been conquered in this way what use then are the left and right channels or Sușumnā along which the breath (normally) flows? For (the yogi who conquers the breath) it possesses the power of life itself and bestows every perfection. Siva declares the same in the venerable Svacchandatantra (where we read):

The vital breath is life itself (prānamaya) which engenders exhalation (visargāpūrņa) and inhalation (prāņa).112

Consequently, (Śiva goes on to) talk of the conquest of the breath and the vital channels (nādī) by virtue of which the soul is free, pure and one with Śiva.

The Third Light 175

(Bhāskara explains in his commentary) how (the yogi) can attend to the Absolute Word (Sabdabrahman) which is the Unstruck Sound (anāhata) of the vital force (prāna) in order to achieve liberation so that he can exercise the many yogic powers (siddhi) his true nature possesses (to the full). The psychic channels (nādī) are conquered (and the yogi gains mastery over them) when the vital breath which includes (both the inhaled breath technically called) the "Point" (of divine light) and (the exhaled breath called) the "Resonance" (of consciousness) which moves along the three channels, Idā, (Pingalā and Sușumnā), merges (into conscious- ness). This happens in the case of yogis who concentrate steadfastly on (the centre) within the nose, that is, on the Twelve-finger Space and the other centres where the sun of the vital breath sets (and the movement of the breath ceases) by virtue of the excellence of their practise. When the movement of the breath ceases, the activity of the mind comes to rest in the Unstruck Sound of the absolute (anāhatabrahman) and (the yogi's) perception (pratyaya of the absolute) forms a single clearly evident flux (of awareness) by virtue of which (the yogi's consciousness) becomes one with it (tanmaya) and so all division between between the meditator (and his object of meditation) falls away and Siva, Who is one's own supreme nature, manifests. Once the goal has been attained in this way (all) practise belonging to the lower levels, such as the recitation of Mantra as taught in the Individual Means,113 ceases for the higher level (of practise) does not depend on the other levels that precede it.

Exposition

According to Kşemarāja the word nāsikā, which normally means "nose," here denotes the power of the vital breath (prāna- śakti) because it "moves on a crooked or curved path" (nāsate). Again, the centre within the vital breath, as Ksemarāja says, is "con- sciousness, the centre of which is the sustaining ground (pradhāna of existence) because it is the inner being of all things."114

176 THE APHORISMS OF ŚIVA

The process of differentiation continues after the vital breath has emerged from the emptiness of universal consciousness. In its descent from the higher regions, it successively gives life to the mental faculties, then to the body where it opens up channels for itself through which it courses in the form of Nāda, the vitalizing resonance of awareness.115 Abhinava writes:

The currents of the vital breath are expressions of the vibration (spanda) of consciousness; the extreme limit of grossness that they assume is called the "cavity" (susi) which forms a channel (nādī) that connects the body together. It is said in the Svacchandatantra: "Just as a leaf is pervaded by its filaments, so the body is pervaded by the channels, both principle and secondary."116

In the Heart of Recognition (Pratyabhijñāhrdaya), Kșemarāja writes:

The Centre is the Goddess of Consciousness alone for it is the inner being of all things as nothing would have a nature of its own were it not fixed on the screen of that (consciousness). However, even though it is such, it con- ceals its real nature at the level of Māyā and, in accord with the dictum initially consciousness is transformed into the vital breath, it assumes the form of the power of the vital breath (prānasakti). It then gradually descends through the planes of the intellect and body, etc., and reposes there fol- lowing the course of countless vital channels (nādī). The principle form it assumes is that of the Central Channel (madhyanādī, i.e., sușumnā) whose substratum is Brahman, the power of the vital breath. It travels from the Cavity of Brahmā (brahmārandhra) (at the top of the head) to the geni- tal region (adhovaktra) like the central rib of a leaf.117

The primary psychic channels are ten in number and radiate in a circle (cakra) from the navel.118 From there they travel to every part of the body branching out into 72,000 secondary channels,119 which then go on to form further subdivisions, thus permeating the body and ensuring the free circulation of the vital breath to every

The Third Light 177

part of the psycho-physical organism.120 Of the ten primary chan- nels, three are the most important for the practise of Yoga. Again, of these, the most important is Susumnā, which issues from the circle of energies around the Cavity of Branma at the top of the head and runs down the body to the genitals.121 It is through this channel that the pervasive vitality of consciousness travels down through the body, and through that it again rises up, as Prānā Kundalinī, to reunite with its infinite nature and so connect the microcosm with the macrocosm. Described as the "Channel of Consciousness" (cinnādī) or as the "filament of pure awareness" (jñānasūtra),122 it is conceived to be a line without thickness, which thus transcends the limitations of space and is symbolic of the infinite. When the vital breath travels through it at a level with consciousness, the yogi experiences it as the Sky of Consciousness (cidvyoman) into which his awareness expands.123 To the left and right of Susumnā run Idā and Pingalā, the channels for the descending and ascending breath and the manifestation, at the individual (ānava) level, of all polari- ties, which they symbolize as the Sun and Moon. They emerge and subside into the vacuum of Susumnā, which is the pure energy (Śakti) of the Goddess of the Centre (Madhyā Devī) in which the opposites fuse. By fixing his attention on the void between the breaths, the yogi experiences the expansion of consciousness in the centre (madhyavikāsa). The process of descent is then reversed as bodily consciousness merges into thought, thought into mind and mind into the Heart of consciousness beyond mind (unmanā):

If (the yogi) desires to discern the eternal and undifferenti- ated outpouring of his own Heart, he must penetrate into the point in the centre where the Sun and Moon set.124

The 'crooked' (kautilya) or irregular movement of the breath is thus spontaneously stilled. The yogi breathes freely with mindful- ness and thus experiences an inner peace of mind (cittaviśrānti).125 Penetrating deeper into the primal source of energy (kalā) permeat- ing the breath, Kundalinī rises and the two breaths are sucked into Suşumnā. When this process is complete and the yogi emerges from his absorption (samädhi), he is effortlessly carried by the grace of the Goddess of the Centre to the highest level of consciousness through the movement of the breath, now recognised to be one with the flow

178 THE APHORISMS OF ŚIVA

of time and space. The three moments of the dialectic of conscious- ness ranging through thesis, antithesis and synthesis symbolized by the triad of channels is overcome and assimilated into a unity. The yogi becomes one with the supreme power of consciousness which instigates the flux of the breath and, with it, the flow of time from the centre within the nose:

The Attractress of Time residing in the space at the base of the nose constantly instigates the two breaths, attracting to the heart the three forms of time. By inhalations she lends access (to pure consciousness), by suspending the breath She maintains (that state of awareness) and, by exhalations, She absorbes (diversity). (Thus), in an instant, (She) is born of the exhalation of the breath and absorbs all time. She, the power of the will is called the "supreme energy" which awakens the three (times) and, worthy of worship, attracts all the vital breath (prabhajñana) which is (the basis) of the flux of time.126

Now (to conclude), the all-pervasive Lord explained the ultimate purport (siddhānta) of the means to realisation He has taught and ranged together in (all) these sections (of the Aphorisms):

bhūyah syāt pratimīlanam May (the soul) merge (in the Lord) once again. 3/46

All this universe is, in the way we have explained before, the development (vijrmbha) of the will of the ubiq- uitous Lord from which the individual soul is separated by the vitality of the power of Maya. (The Lord) awakes the soul (from the slumber of ignorance) once again by impart- ing the means described herein so that, by destroying the impurity (which sullies consciousness), it may merge in the Lord (again) and, becoming one with Him within Him, be Śiva Who is full, perfect and uninterrupted bliss. This is basically what this excellent commentary on the Aphorisms of Siva has described correctly and succinctly in 390 verses.

The Third Light 179

(This aphorism) explains briefly the essence of all the Śaiva teachings imparted (herein). (The word) again (implies the following process): Paramasiva is the absolute, the nature of which is pure consciousness. When He chooses out of His own free will to utilise His divine power (vīrya), He insti- gates the development (of the principles) Siva, Śakti (Sadāśiva, Īśvara and Śuddhavidyā) that emerge (out of Him) as the subtle beginnings (pallava, of cosmic manifestation) and once He has done so He enters the Pure Path (constitut- ed by these principles). (He resides) on this Path without falling from His true nature which is uninterrupted con- sciousness. On the lower Path, however, He takes upon Himself the condition of a worldly soul (māyāpramātr) for He wishes to exhibit the game (He plays) of forgetting His own nature and so acts out the cosmic drama. He attains His own abiding state (svasthiti) (once again) when, through a supreme act of grace, it becomes clearly apparent (to the soul) that the glory of its power to know and do all things has not been lost and so the state of the individual perceiver is submerged (into universal consciousness) by following the path indicated by the Saiva teachings. (Thus), when the impurity (which sullies consciousness) has been destroyed, (Siva) engenders the emergence of His supreme Siva-nature which is the absolute consisting of perfect, uninterrupted consciousness and bliss and having done so (the soul) realis- es its own fundamental state.

Exposition

Kșemarāja explains what merger means in this aphorism in the following way:

The universe arises out of one's own nature which is pure consciousness and, once freed of the latent traces of multi- plicity, merges again into pure consciousness. Thus, through the repeated unfolding of his own essential, pure conscious

180 THE APHORISMS OF ŚIVA

nature (and repeated merger), the yogi is centred on the practise of the highest form of Yoga.127

Kșemarāja goes on to explain that this "happens again," in the sense that "the Siva-nature the yogi possesses is not something new but is in fact his own essential nature. It is only due to the neg- ative influence of his own thought constructs, generated by the power of Māyā, that he is unable to reflect on it even though it is clearly manifest. Thus, it is by explaining the means to realisation discussed herein that this (supreme truth) is made fully evident (to everyone)."128

On this note the Aphorisms of Siva end.

APPENDIX: THE STANZAS ON VIBRATION

The Spandakārikā

1. We praise that Sankara who is the source of the power of the Wheel of Energies by whose expansion (unmesa) and contraction (nimesa) the universe is absorbed and comes into being. 2. That in which all this creation is established and from whence it arises is nowhere obstructed because it is unconditioned by (its very) nature. 3. Even when division prevails due to the waking and other states, it extends through that which is undivid- ed (tadabhinna) because the perceiving subjectivity for- ever remains true to its own nature. 4. No notions such as "I am happy," "I am miserable" or "I am attached" (exist independently). They all clearly reside elsewhere, namely, (in that) which threads through (all) the states of pleasure and the rest. 5. That exists in the ultimate sense where there is neither pleasure nor pain, subject nor object, nor an absence of consciousness. 6 .- 7. That principle should be examined with effort and reverence because this, its uncreated freedom, pre- vails everywhere. By virtue of it, the senses, along with the inner circle, (although) unconscious, behave as if conscious in themselves and move towards (their object), rest (there) and withdraw (from them).

181

182 THE APHORISMS OF ŚIVA

8. Indeed the individual soul (purusa) does not activate the impulse of the will (which directs the body's activ- ity) by himself alone, but through his contact with (his) own (inner) strength (bala), made in such a way that he identifies with it, (thus acquiring its power). 9. An individual who, (though) desirous of doing vari- ous things, (but) incapable of doing them due to his innate impurity (experiences) the supreme state (parampadam) when the disruption (ksobha, of his false ego) ceases. 10. Then (the soul realises) that his (true) uncreated quali- ty (dharma) is (universal) agency and perceiving sub- jectivity, and so he knows and does whatever (he) desires.

9. How can one who, as if astonished, beholds his own nature as that which sustains (all things) be subject to this accursed round of transmigration? 12. Nothingness can never be an object of contemplation because consciousness is absent there. (It is a mistake to believe that one has perceived nothingness) because when reflection (subsequently) intervenes, one is certain that it was.

10. Therefore consider that to be an artificial state similar to deep sleep. That principle is forever perceived and not remembered in this way. 14. Moreover two states called "the agent" and "product of action" abide here. The product of action is subject to decay, whereas agency is imperishable. 15. Only the effort directed toward the product of action disappears here (in states of intense introverted con- templation). When that ceases, the unenlightened believes that his own existence ceases (with it).

11. That inner being is the abode of omniscience and every other divine attribute. It can never cease to exist because nothing else can be perceived (outside it).

Appendix 183

17. The fully awakened (yogi's) perception of that (reality) is constant (and abides) unaltered in all three states, whereas others (perceive) that only at the end of the first (tadādyānte). 18. The omnipresent Lord appears in two states in union with (His) supreme power whose form is knowledge and its object. Elsewhere, apart from these (two states, He manifests) as pure consciousness. 19. The streams of the pulsation (spanda) of the qualities, along with the other (principles), are grounded in the universal vibration (of consciousness) and so attain to being. Therefore they can never obstruct the enlight- ened. 20. Yet for those whose intuition slumbers, (these vibra- tions of consciousness) are intent on disrupting their own abiding state of being (svasthiti), casting them down onto the terrible path of transmigration, which is so hard to cross. 21. Therefore he who strives constantly to discern the spanda principle rapidly attains his own (true) state of being even while in the waking state. 22. Spanda is stable in the state one enters when extremely angry, intensely excited, running or wondering what to do. 23 .- 24. Once entered, that state which (the yogi) takes as his support and firmly resolves that "I will surely do whatever He says"; both the sun and moon set, fol- lowing the ascending way, into the channel of susu- mna, once abandoned the sphere of the universe. 25. Then in that great sky, when the sun and moon dis- solve away, the dull minded (yogi is cast down) into a state like that of deep sleep. The awakened, however, remains lucid. 26. Seizing that strength (bala), mantras, endowed with the power of omniscience, perform their functions, as do the senses of the embodied.

184 THE APHORISMS OF ŚIVA

27. It is there alone that they, quiescent and stainless, dis- solve away, along with the adept's mind, and so par- take of Siva's nature. 28 .- 29. Everything arises (out of) the individual soul and so he is all things because he perceives his identity with the awareness (he has) of them. Therefore there is no state in the thoughts of words or (their) meanings that is not Siva. It is the Enjoyer alone who always and everywhere abides as the object of enjoyment. 30. Or, constantly attentive and perceiving the entire uni- verse as play, he who has this awareness (samvitti) is undoubtedly liberated in this very life. 31. This indeed is the arising of that object of meditation in the mind of the meditator, namely, the adept's real- isation of his identity with it by the force of (his) intent.

28. This alone is the attainment of the nectar of immortali- ty, this indeed is to catch hold of oneself, this is the ini- tiation of nirvāna which bestows Siva's true nature (sadbhāva).

33 .- 34. Requested by the will, the benefactor makes the sun and moon rise and bestows on the embodied, while they wake, the objects that are in (their) heart-so also in the dream state (Siva), residing in the centre, mani- fests without exception, always and most vividly, the things (His devotee) desires because he never desists from (his) prayerful request. 35. Otherwise, (as happens normally), the generation (of images) would be continuous and independent throughout the waking and dreaming states in accord with their character, as happens to the worldly. 36 .- 37. Just as an object which is not seen clearly at first, even when the mind attends to it carefully, later becomes fully evident when observed with the effort exerted through one's own (inherent) strength (svabala), simi- larly, when (the yogi) lays hold of that same power, in

Appendix 185

the same way, then whatever (he perceives manifest to him) quickly in accord with its true nature (para- mārthena), whatever be its form, locus, time or state. 38. Laying hold of that (strength) even a weak man achieves his goal and so in the same way a starving man can still his hunger. 39. When the body is sustained by this, one knows every- thing that happens within it. Similarly, (this same omniscience) will prevail everywhere (when the yogi) finds his support in his own nature. 40. Lassitude ravages the body and this arises from igno- rance, but if it is eliminated by an expansion of con- sciousness (unmesa) how can (ignorance), deprived of its cause, continue to exist? 41. The expansion of consciousness that takes place when one is engaged in a single thought should be known as the source form whence another arises. One should experience that for oneself. 42. Shortly after, from that (expansion) arises the point (bindu), from that sound (nāda), from that form (rūpa) and from that taste (rasa) which disturb the embodied soul.

43. When (the yogi's consciousness) pervades all things by (his) desire to perceive, then why speak much? He will experience it for himself. 44. At all times (the yogi) should remain well awake. Having with (his) perception observed the field (of awareness), he should deposit all in one place, and so be untroubled by any alien (reality). 45. He who is deprived of his power by the forces of obscuration (kalā), and a victim of the powers arising from the mass of sounds (śabdarāsi) is called the fet- tered soul.

44. Operating in the field of the subtle elements, the aris- ing of mental representation marks the disappearance

186 THE APHORISMS OF ŚIVA

of the flavour of the supreme nectar of immortality; due to this (man) forfeits his freedom. 47. Moreover, his powers (of speech) are always ready to obscure his nature, as no mental representation can arise unpenetrated by speech. 48 .* This, Siva's power of action, residing in the fettered soul, binds it, (but) when (its true nature) is under- stood and it is set on its own path, (this power) bestowes the fruits of yoga (siddhi). 49 .- 50. (The soul) is bound by the City of Eight (puryastaka) that resides in the mind, intellect and ego and consists of the arising of the (five) subtle elements (of sensory perception). He helplessly suffers worldly experience (bhoga) which consists of the arising of mental repre- sentation born of that (City of Eight) and so its exis- tence subjects him to transmigration. Thus we will explain how to end this transmigratory existence. 51. But when he is firmly established in one place which is then generated and withdrawn (by him at will), his state becomes that of the (universal) subject. Thus he becomes the Lord of the Wheel.

52. I revere the wonderful speech of the Master whose words and their meaning are marvellous; it is the boat which carries one across the fathomless ocean of doubt!

*According of Bhagavadutpala this stanza should be read to mean: This, Siva's power of action, is completely under his control (paśuvartinī). (Although) it binds (the fettered soul), when (its true nature) is understood and it is set on its own path, it bestows the fruits of yoga (siddhi).

LIST OF ABBREVIATIONS

Ī.P. Īśvarapratyabhijñā Ī.P.v. Īśvarapratyabhijñāvimarśinī I.P.V.V. Īśvarapratyabhijñāvivrtivimarśinī C.G.C. Cidgaganacandrikā Chān.Up. Chāndogya Upanișad T.Sā. Tantrasāra T.Ā. Tantrāloka N.T. Netratantra P.T.V. Parātrīśikāvivaraņa P.T.L.V. Parātrīśikālaghuvrtti Pr.Hr. Pratyabhijñāhṛdaya Brh.Up. Brhadaraņyaka Upanișad M.N. Mahānārayaņīya Upanișad M.M. Mahārthamañjarī M.V. Mālinīvijayottaratantra M.V.V. Mālinīvijayavārtika Y.Hr. Yoginīhrdayatantra V.B. Vijñānabhairava Ś.Dr. Sivadrsți Ś.Sū. Śivasūtra Ś.Sū.vā. Śivasūtravārtika Ś.Sū.vi. Śivasūtravimarśinī Ś.St. Śivastotra Sp.Kā. Spandakārikā Sp.Nir. Spandanirņaya Sp.Pra. Spandapradīpikā Sv.T. Svacchandabhairavatantra

187

NOTES

Introduction

1. See bibliography.

2. The Doctrine of Vibration by Mark S. G. Dyczkowski. State Uni- versity of New York Press, Albany, 1988.

3. In his commentary on aphorism 1/20, Bhāskara writes:

śaktimān nirupādānaḥ saccidrūpaḥ prakāśakaḥ antahsthitānām bhāvānām icchayaiva bahiryataḥ.

This means: "Consciousness and Being is the nature of the possessor of power for without any material cause He illumines externally by (His own) will alone the phenomena that reside within (Him)." Compare I.P., 1/5/7, which reads:

cidātmaiva hi devo' ntahsthitam icchāvaśād bahiḥ yogīva nirupādānam arthajātam prakāśayet.

This means: "The Lord Whose essential nature is consciousness, externally manifests, like a yogi, all the objects that are within (Him), according to (His free) will, without (requiring) any material cause."

4. Abhinavagupta quotes from two works which he attributes to the "son of Divākara," whom we know was Bhāskara, as he expressly tells us so himself (see below p. 11). These works are the Collyrium of Discrimina- tion (Vivekājñana) and the Hymn to Power (Kaksyāstotra). For details of these works and where they are quoted, the reader is referred to my forthcom- ing Stanzas on Vibration. There I devote an appendix to an analysis of the texts and authors quoted in the commentaries on the Stanzas on Vibration among which is the Hymn to Power.

5. See my introduction to the Stanzas on Vibration.

6. Accordingly, I have appended a translation of the Stanzas on

189

190 THE APHORISMS OF ŚIVA

Vibration at the end of this book to which the reader will be referred throughout this work in the relevant places.

7. I prove that it was Utpaladeva who first formulated this pro- found metaphysical insight in my paper "Self Awareness, Own Being and Egoity," Varanasi, 1990.

8. T.Ā., 2/39.

The First Light

1. The anonymous author of the Sanskrit notes to Bhāskara's com- mentary is alluding here to the etymology of the word deva, meaning god or lord. This word is derived from the root div to which grammarians assign as many as six meanings, namely: play (krīdā), desire to overcome (vijigīşā), behave variously (vyavahāra), manifest or illumine (dyuti) praise (stuti) and movement (gati). Abhinavagupta explains what these mean in this context:

i) Play (krīdā): Free of any desire to gain or avoid anything, God (deva) plays the game of pouring Himself out into cosmic mani- festation, inspired by His own uninterrupted (ghana) bliss. ii) Desire to overcome (vijigīșā): His intention is to be superior to all and such is His freedom. iii) Bchave variously (vyavahara): Although His varied acting always takes place within His own undivided nature, He makes Himself manifest in the form of the discourse (sankalpa) of thought. iv) Manifestation or illumination (dyuti): He manifests all things and it is because of this that He shines. v) Praise (stuti): He is praised because all things incline towards Him in all their varied functions from the moment they acquire their individual existence. vi) Movement (gati): His movement is consciousness; it consists of the totality of all activity and its qualities are knowledge and action.

Abhinava's source here is the Sivatanuśāstra which he quotes in T.Ā., 1/100b-103.

2. The movement of the moon is thought to continuously regenerate the universe. The moon is the visible form of the divine source of the life- giving ambrosia (soma, amrta) which, as it gradually wains, empties out of it to feed the entire universe of objectivity, including the gods and manes, as well as the sun and the other cosmic bodies along with man's body, senses and mind. During the bright fortnight, as the moon waxes, it gradu- ally reabsorbs into itself from its hidden source what it had lost in the dark

Notes 191

fortnight. In this way, the moon, which consists of fifteen digits, (kalā) increases and decreases continuously. This cyclic process of nourishment and self-regeneration is grounded in an unchanging, underlying reality that persists as the permanent element that guarantees the continuity and regularity of this process. This element is conceived to be the sixteenth digit of the moon, known as amākalā. Although invisible, it is the source of all the other digits and hence the one which ultimately nourishes the whole universe (viśvatarpinī), and so is identified with the divine energy of the emission (visarga) of consciousness that incessently renews all things. See T.Ã., 6/92b-97.

3. See below p. 11.

4. See below p. 11. The anonymous author of the Sanskrit notes rcads: sā cāstyahantedantādi (in place of sadāstyahantedantādi).

5. See below p. 12.

6. Cf. vrtti on Sp.Kā., 1.

7. This line is drawn from Kallata's Tattvavicāra.

8. Concerning these energies see my Doctrine ... , pp. 129-131.

9. Cf. Pr.Hr., pp. 40-47, where Kșemarāja declares that the conclu- sions various philosophical systems reach concerning ultimate reality are all roles that the universal Self assumes and that they vary according to the degree in which it discloses its true nature. Similarly, Abhinavagupta maintains on the authority of the Svacchandatantra that other schools of thought such as the Samkhya or Veda all originate from Siva and so should be respected. But even so, these traditions are mere fragments of a much vaster tradition and so mislead these who follow them (T.A., 35/36-40a). It is for this reason that other schools teach only partial aspects of reality and so lead to only partial attainments and cannot rise to the level of insight of the higher, more complete tradition or, if they do, they immediately fall to lower views thus clearly demonstrating that they are under the sway of Māyā (ibid., 37/3-8).

10. Cf. Sp.Kā., 2. For references to the Stanzas on Vibration see the appendix where they are translated. The words caitanyamātmano rūpam (the nature of the Self is consciousness) are taken, according to Abhinav- agupta, from Kallata's commentary on the Aphorisms. I.P.V.V., II p. 183.

11. Abhinava writes: "(The word) consciousness is an abstract noun that expresses the concept of freedom, that is, (absolute) Being beyond all specification. This is what (Lord Siva) has said in the ancient Aphorism" (caitanyam iti bhāvantaḥ śabdaḥ svātantryamātrakam anākșiptaviśeșam sad aha sūtre purātane). T.Ā., 1/28.

192 THE APHORISMS OF ŚIVA

12. Sp.Kā., 47.

13. There are three basic impurities that seemingly sully conscious- ness. The first, called the Impurity of Individuality (ānavamala), apparently contracts consciousness from its infinite plenitude down to an atomic point (anu) which thus assumes the form of the individual soul. The sec- ond impurity is that of Māyā (māyīyamala). It entangles consciousness, thus contracted, in the net of duality. The third is the Impurity of Karma which subjects individualized consciousness to suffer the consequences of its actions. Utpaladeva defines these impurities as follows:

The Impurity of Individuality (ānavamala) operates when one looses consciousness of one's own true nature (svasvarūpa) and is of two kinds, namely, the loss of consciousness of one's free- dom and the loss of freedom of one's consciousness. The (impurity) called Māyā is the perception of the object as sepa- rate (from the subject). It engenders (repeated) birth and worldly experience (bhoga). The Impurity of Karma affects the acting subject ignorant (of his true nature). All three are due to the power of Māyā. (I.P., 3/2/4-5.)

14. Ś.Sū.vi., p. 18.

15. Cf. Sp.Kā., 9.

16. Cf. Sp.Kā. 45, 47. On the development of speech and its binding effects on individual consciousness, see my Doctrine ... , pp. 195-200.

17. The five obscuring coverings arc: 1) Time (kāla), 2) Attachment (rāga), 3) Power of merely limited action (kalā), 4) Power of merely limited knowledge (vidyā) and 5) Constraint to fixed laws (niyati), particularly those of Karma. See my Doctrine ... , p. 131. Abhinavagupta deals with these obscuring coverings and their development in detail in T.Ã., 9/174 ff. Sec also below p. 97.

18. Sp.Nir., p. 68.

19. Each of the fifty letters of the Sanskrit alphabet symbolize a phase in the flux of energy that generates and withdraws the cosmic and transcendental order as it assumes or abandons aspects of its nature, cach of which are energies in their own right. 'A', the first letter of the Sanskrit alphabet, stands for Anuttara, the absolute. Its four principle powers are depicted as forming part of the letter 'A' thus:

Raudrī 30 Ambikā (the half-moon) (the head)

Vāmā (the mouth) Jyeşthā (the arm)

Notes 193

20. See my Doctrine ... , pp. 129-130.

21. Abhinavagupta explains the nature of these three energies as fol- lows: "Vāmā is the mistress of those immersed in transmigratory existence and bestows the power of the Lord (prabhuśakti). Jyesthā (presides) over those who are well awakened and Raudri over those who seek worldly pleasure. Vāmā (is so called) because She vomits phenomenal existence (samsāravamana). Jyesthā because She is of Siva's nature and Raudrī because She dissolves away all evils and fixes every action." T.A., 6/56-57.

22. Kşemarāja writes: "The arising of mental representation (pratyaya) consists of the flow of cognitive consciousness which is both dis- cursive (vikalpaka) and non-discursive (avikalpaka). That cannot take place unpenetrated by speech, that is, without being coloured by the subtle (inner) speech of the sort "I know this" and without being associated with gross (outer speech). In this way, even the intentions of animals are made clear without linguistic conventions. Within oneself is an inner under- standing that is communicted by a (silent) gesture of the head and this is the reflective awareness of (the inner) speech (of understanding). Were this not so, a child could not grasp the initial (indication of) the convention (which links a particular word to its specific meaning) because he would be devoid of the inner awareness which distinguishes (between one thing and another). Thought constructs (vikalpa) are, as everyone's personal experience proves, pervaded by gross speech." (Sp.Nir., p. 71.) 23. ajñātā mātā mātrkā viśvajananī. Ś.Sū.vi., p. 25. 24. T.Ā., 15/130b-131a.

23. N.T., 21/38.

24. See below under aphorism 2/7.

25. Ś.Sū.vi., p. 89.

26. See below, pp. 130-133.

27. See my Doctrine ... , p. 7, for this and other Tantric etymologies of the name Bhairava. Also T.A., 1/96-100a.

28. Ś.Su.vi., p. 30.

29. aunmānasam dhāma. Ś.Sū.vā., app. p. 100.

30. These words are taken from a famous quote drawn from the Sar- vamangala (alias Pārameśvarī) Tantra.

31. This is one Tantric etymology of the word cakra. Abhinava adds others: "The term cakra is said to be derived from the roots kas, because it expands, cak, because it is satisfied, krt, because it cuts and kr, because it acts. Thus cakra is that which unfolds, is satisfied, severs and acts." T.A., 29/106b-107a.

194 THE APHORISMS OF ŚIVA

34. Ś.Sū.vi., p. 33.

35. Abhinava writes: "All this universe is a reflection in this way in the Lord Who is the pure Sky of Bhairava's consciousness, (produced there) unaided by anything else. The perfect independence of the Lord is His cosmic nature. This, they say, is Supreme Intuition, the Goddess Abso- lute." (T.Ã., 3/65-66.)

36. For the practise of Bhairavamudrā, see my Doctrine ... , pp. 158-162.

37. Ś.Sū.vi., app. p. 10, fn. 95, of the K.S.T.S. edition.

38. Cf. Sp.Kā., 3.

39. Cf. ibid., 3-4.

40. See my Doctrine ... , pp. 84, 213-216.

41. T.A., 6/83 and commentary.

42. "The waking state prevails when creatures (bhūta) such as (the persons called) Caitra and Maitra, the principles from Earth onwards, words, which are the instruments of denotation, the tetrad consisting of the subject, object, means of knowledge and knowledge (itself, in short, all) this universe (manifests objectively) as that which is supported (by consciousness, adhistheya)." (Ibid., 10/232-233.)

43. Ī.P., 3/2/17; Ś.Sū.vi., p. 41; M.M., p. 156.

44. T.Ā., 10/242.

45. Ś.Sū.vi., p. 43; Sp.Nir., p. 13; Sp.Kā. vi., p. 20.

46. T.Ā., 10/244

47. Rcad drstrsvabhāvasya for drstisvabhāvasya.

48. T.Ā., 10/253-254.

49. Ibid., 10/247-250.

50. I.P., 3/2/16.

51. Ś.Sū.vi., p. 41.

52. Sp.Nir., p. 13.

53. T.Ā., 10/255.

54. Each state is thus related to the others, giving three states for cach basic one. These nine states are described below in the exposition to this aphorism.

Notes 195

55. 'Lord' (pati) is defined in the appendix of the printed edition of Bhāskara's commentary (p. 104) as "the subject of the Pure Path which consists of Mantra, etc. He is the liberted soul whose own true nature is unobscured by (his) powers." Bhäskara is here trying to point out that the nature of these three states is not absolute but relative to the subject who experiences them. They are one thing for the illumined soul and quite the contrary for the fettered; they operate in opposite ways.

56. Cf. Sp.Kā., 18 and also 35.

57. T.A., 10/258

58. I.P., 3/2/13-15 and commentary.

59. T.Ā., 10/257.

60. Ī.P. 3/2/15.

61. M.V.V., 1/975.

62. T.Ã., 10/258.

63. Ibid., 10/261.

64. Ś.Sū.vi., p. 43.

65. T.Ā., 10/262.

66. Cf. Sp.Kā., 19.

67. M.M., p. 172; Ś.Su.vi., p. 48.

68. Ś.Sū.vi., p. 48.

69. Cf. Sp.Kā., 11.

70. Cf. ibid., 42.

71. Ś.Sū.vi., p. 54.

72. M.N., section 22.

73. Sv.T., vol. I, p. 5.

74. Ś.St., 1/9.

75. Cf. Sp.Kā., 28-29.

76. Ś.Sū.vi., p. 57.

77. Cf. Sp.Kā., 25.

78. Cf. Kallața's commentary on Sp.Kā., 34.

79. Chãn.Up., 8/1/1-3.

196 THE APHORISMS OF ŚIVA

80. Brh.Up., 3/9/19-25, 5/3/1-2.

81. Ibid., 4/1/7.

82. Chān.Up., 8/1/1-2.

83. Kathā Upanișad, 4/12-13.

84. The reader is referred to Paul Müller-Ortega's excellent study on the symbolism of the Heart: The Triadic Heart of Siva, Albany: State Uni- versity of New York Press, 1989. See also a no less interesting thesis on the same subject by Javier Ortez: A Hermeneutics of Symbolic ("Spatial") terms (Śūnya, Ākāśa, Kha, Vyoman) and the Relationship with the "Centre" ("Heart," Hrdaya) in the Sivaism of Kashmir, Varanasi: Banaras Hindu University, 1989.

85. hrdayam bodhaparyayah, T.Ā., comm. on 4/183.

86. P.T.V., p. 61.

87. Ś.Sū.vi., p. 59.

88. T.Ā., 4/181b-182a; T.Sā., p. 27 fn. 12.

89. C.G.C., 1/5.

90. M.M., pp. 127-128; Ś.Sū.vā. by Varadarāja, 1/77.

91. P.T.L.V., p. 18.

92. I.P.V.V., 11, pp. 205-206.

T.A., comm. 5/61. 93. ahamparāmarśātmā param hrdayam viśrāntidhāmatayāvasthitam.

94. T.Ā., 5/20. anantam paramam jyotiḥ sarvaprāņihrdi sthitam. Quot- ed from the Navasatīśāstra in Y.Hr., p. 63.

95. P.T.L.V., pp. 9-10.

96. Ibid., p. 1 (intro. v. 3).

97. Ibid., p. 10.

98. M.M., p. 25.

99. P.T.L.V., p. 10; cf. M.M., v. 14.

100. Sp.Kā., 53. This verse is found only in Kșemarāja's recension of the Stanzas on Vibration. It says: "May this wealth of knowledge always lead, as it did Vasugupta, to the welfare of all who, once they have obtained (this) the Unattainable, have stored it in the cave of their hearts."

101. M.M., p. 25.

Notes 197

102. P.T.L.V., p. 19.

103. M.M., v. 52.

104. Ś.Sū.vi., p. 59.

105. Cf. Sp.Kā, 33-34.

106. Ś.Sū.vi., p. 62.

107. Ibid., p. 64.

108. Cf. Sp.Kā., 18.

109. M.M., v. 60.

110. See my Doctrine ... , p. 178.

111. Ś.Sū.vi., p. 38.

112. Sp.Kā., 48.

113. Cf. I.P., 1/5/7.

114. Cf. Sp.Kā., vrtti 1.

115. Śivasūtra con il commento di Kșemarāja by Raffacle Torella, Roma: Ubaldini Editore, 1979, p. 60.

116. The Pure Knowledge of a higher enlightened consciousness is a recurring topic in Bhāskara's commentary. See, for example, under apho- risms 2/3, 2/4, 3/3, 3/7 and 3/19. For 'impure knowledge' see under 2/10 and 3/19.

117. These eight yogic powers form a standard group cited together in many treatises on Yoga and are drawn from the Yogasūtra. Kashmiri Saivites explain these powers as aspects of the divine power the yogi acquires through the expansion of consciousness thus:

1. The power of atomicity (anima) is the power to be aware of one's presence within all things. 2) The power of lightness (laghima) is the power to free oneself of the grossness of diversity. 3) The power of greatness (mahima) is the power to experience the all-pervasion of consciousness. 4) The power to make oneself heavy at will (garimā) [which has been omitted in this text] corresponds to the power to evolve gross forms out of one's own consciousness. 5) The power of attainment (prapti) is the capacity to rest within one's own nature. 6) The power of forebearance (prākāmya) is the power to grasp cosmic diversity.

198 THE APHORISMS OF ŚIVA

7. The power of control (vaśitā) is the power to do whatever one wishes. 8) The power of lordship (īsitva) is the yogi's unbroken (akhandita) freedom. P.T.V., p. 37 fn. 74; cf. M.M., pp. 126-127.

118. Sv.T., 4/396-397.

119. M.V.V., 1/245-246, 2/100-102.

120. Mlinī is the name given to the alphabet when the order of the letters has been disarranged in such a way that the 'seed' letters (i.e., the vowels representing aspects of Siva's transcendental consciousness) and the 'womb' letters (i.e., the consonants which represent aspects of Sakti's immanent consciousness) are thoroughly mixed together. It is symbolic of the union of Siva and Sakti through which the universe of diversity is destroyed and the pure consciousness of Paramaśiva is awakened in the yogi. Mālinī represents the awakened power of Kundalinī that rises inwardly making a sound like that of a black bec: "Mālinī is supported (mālitā) by the Rudras and bears supernatural powers and liberation; the fruits it bestows are like a garland of flowers (mālā) and as such is worthy of adoration; the sound it creates, like a bee, is that of reabsorption." (T.A., 15/131b-132b.)

121. T.Ā., 3/229b.

122. Ibid., 4/181b-183.

123. Pr.Hr., p. 57 and P.T.V., p. 55.

124. Pr.Hr., p. 93.

125. uccāra means "pronounciation," "articulation" or "utterance." It denotes the act of uttering a Mantra (mantroccara). It literally means "an upward movement." Moveover, the term uccāra conveys different mean- ings according to the yogi's level of practise. At the individual (ānava) level, it is the recitation of Mantra in harmony with the movement of the breath. At its height, it is the upward moving current of vitality through suşumnā. At the empowered (śākta) level, it is the persistent force of aware- ness that impels individual consciousness and merges it with universal consciousness. At the Siva (śāmbhava) level, it is the exertion that impels the cycles of creation and destruction.

126. Sp.Pra., p. 109.

127. See below, p. 199 fn 10.

Notes 199

The Second Light

1. Pr.Hr., sū. 5 and commentary.

2. Ś.Sū.vi., p. 23.

3. Mano bindu is the light of consciousness. It is said to be like a brilliant star that shines in the calix of the lotus of the Heart of conscious- ness and is equally Siva, Sakti and the individual soul (nara) (T.Ã., 3/111-113a). It is also, more concretely, the final nasal sound that is writ- ten at the end of the seed-syllables that are recited alone as Mantras in themselves or as part of Mantras. To make his recitation effective, the adept should recite this final nasal sound with the full force of his aware- ness. Compare this passage from the Mundaka Upanisad about the recita- tion of OM which also ends with the nasal sound, bindu:

Taking as a bow the great weapon of the Upanishad, one should put upon it an arrow sharpened by meditation. Stretching it with a thought directed to the essence of that, penetrate that Imperishable as the mark, my friend. The mys- tic syllable OM (pranava) is the bow. The arrow is the soul (ātman). Brahman is said to be the mark (laksya). By the undis- tracted man is It to be penetrated. One should come to be in It, as the arrow (in the mark). Mundaka Upanişad, 2/2/3-4 (Hume's translation).

4. Ś.Sū.vi., p. 89.

Sv.T., vol. II, p. 261. 5. ... parameśī bodhākhyā śaktirviśvam garbhīkrtya parā kuņdalikā satī ...

6. See above, p. 00 fn. 00.

7. Ś.Sū.vi., p. 90.

8. T. Ā, comm. 3/67.

9. T. Ā, 6/217.

10. Also called "Half of Ka" (kakārārdha) (sec above p. 00), it is referred to as hakārārdhārdha, i.c., "half of half of Ha." Half of Ha is visarga, which is the last letter in the vowel series of the Sanskrit alphabet, written as two dots, one above the other. Thus, half of that again is the single dot or point that represents bindu, which is the seed born of the union of the female (kunda) and male (golaka) elements. It is the bliss (ānandātman) of the supreme emission (paravisarga) of cosmic consciousness in the field of universal awareness. Referred to as the seventecenth kalā, it is the life-giv- ing nectar of 'I' consciousness which vitalizes and transcends the sixteen aspects (kalā) of object-centred awareness that constitute individual embodied consciousness, namely, the five gross elements, the ten sense

200 THE APHORISMS OF ŚIVA

organs and mind (manas), for it is said that "an immortal part (amrtakalā) is present in man who is made of sixteen parts." Quoted in comm. T. A., 3/137b-140a.

11. Kundalinī is called Hamsa because of its intimate association with vitality and breathing. As the supreme form of speech and the source of all lower orders of speech, Kundalinī is also the supreme form of the breath (prānanarūpā), the vehicle through which speech is generated. At the lower level of articulate speech, the breath rises and descends in the usual way making the sound 'Ha-Sa' as it does so (comm. Sv.T., 4/257). This unstruck sound (anāhata) is the lowest order of Divine Sound, Nāda. The middle level (parāpara) of Nāda is Hamsa, as the sound of the breath rising in sușumnā (corresponding to Prāņa Kundalinī), while the supreme form (para) of Nāda is the pure reflective awareness of consciousness (vimarśa) (corresponding to Parā Kundalinī). See comm. T. A., 3/67.

12. Sv.T., comm. 4/257.

13. 'A' is the first letter of the alphabet and represents anuttara, the absolute, as the primordial unity from which all the other letters are emit- ted. See above, p. 00 fn.00.

14. The spiritual energy of Kundalinī can be experienced at any time by anybody, irrespective of caste, colour or creed. Yogic discipline or any other practise is only secondarily instrumental in awakening this power. It is Siva's grace alone that can arouse it and this He bestows when and where he wishes.

15. Abhinava writes: "That undivided light (which shines) when the power of action emerges in the abode of the Moon (object), Sun (means of knowledge ) and Fire (subject) is our supreme Bindu. The Lord has said in the Tattvaraksāvidhāna: "Bindu, residing in the centre of the circle of the lotus of the Heart, is known by progressive merger of the individual soul (nara) into Śakti (and that) into Siva. It is the immaculate saviour (tāraka)" (T.Ā., 3/111-113a). Sakti Kundalinī rests here, unconcerned with outer manifestation, in Her own nature alone (T.A., comm., 3/137b-140b), full of the potential energy of the power of action. At the universal level, Sakti Kundalinī rests initially in the root centre at the base of the spine (mulādhāra).

16. The Moon, Fire and Sun represent, as usual, the object, subject and means of knowledge, while the stars symbolize differentiated percep- tions (vikalpa). All is absorbed in the pervasion (or 'poison', visa) of the reflective awareness of 'I' consciousness in the deep sleep (susupti) state of Śakti Kundalinī.

17. The vitality (vīrya) of Siva's seed (bindu) is activated by one- pointed and repeatedly refreshed awareness of the movement of the breath. The resonance (nāda) of the reflective awareness permeating the

Notes 201

breath as the supreme life-force (parā jīvakalā) thus aids in the churning and arousal of the spiritual power of Kundalinī.

18. The four aspects (kalā) of Bindu are subject, object and means of knowledge together with the 'Inexplicable' (anākhyā), which is the tran- scendental consciousness of the pure awareness (pramitibhāva) that con- tains the other three as a single undivided whole.

19. The yogi experiences Jyesthāsakti in a state of introverted con- templative absorption (nimīlanasamādhi) when subject and object fuse with the rise of Kundalinī. He must however inevitably emerge from this state of contemplation. This emergence (vyutthāna) is due to the power of Raudrī, which distracts him from the absorption of contemplation and causes the power of his awareness to flow out through the three channels of will, knowledge and action into the domains of individual subjectivity, the senses and objectivity, respectively.

20. Ambikā is the energy which allows the yogi to re-enter into his own introverted absorption and then emerge from it again repeatedly in an arch-like movement, as is that of the breath, to ultimately achieve a state of pervasive awareness equally present inwardly and externally.

21. These three energies correspond to those of the absolute (anut- tara), the will (iccha) and the expansion (unmesa) of the power of knowl- edge from which all the other phonemic energies emerge (see T.A., 3/220b-221a). The first of these energies operates in the supcrior yogi whose mind has dissolved away (cittapralaya) in the unity of cosmic and transcendental consciousness. The second operates in the yogi when his mind is awakened (cittasambodha) and he seeks to enjoy the pleasures of the world with his senses illumined by the power of awareness. The last power operates in the inferior yogi who limits himself to enjoying the still- ness of resting his mind (cittaviśrānti) in introverted contemplation.

22. Sadyojata, Vāmadeva, Īsāna, Tatpurușa and Aghora are the names of Siva's five faces. To each face corresponds a Mantra. The reader is referred to Sv.T. 1/45, 4/103, 158, 173, 189, 195. See also Gnoli's Italian translation of Abhinavagupta's Tantrāloka (pp. 716-717, fn. 8).

23. Ś.Sū.vi., p. 97.

24. T.Ã., 32/1-2.

25. Ibid., 32/9b-10a.

26. Ibid., 32/3.

27. Pr.Hr., p. 88.

28. Y.Hr., p. 71. 29. Cf. Kulacudāmaņi, quoted in Ś.Sū.vi., p. 99.

202 THE APHORISMS OF ŚIVA

30. Ś.Sū.vi., p. 99.

31. Ibid.

32. T.Ā., 32/64.

33. Ibid., 32/65.

34. Ibid., 4/200.

35. M.V.V., p. 16-17.

36. This is the most popular and well-known etymology of the word guru. There are others as, for instance, the following found in the Gurugītā, v. 46: gukāram ca guņātītam rukāram rūpavarjitam / guņātītasvarūpam ca yo dadyat sa guruh smrtah (Gu stands for "beyond the qualities" and ru for "devoid of form." He who bestows that nature which transcends the quali- ties is said to be a guru).

37. Ś.Sū.vi., p. 102.

38. M.V., 2/10.

39. T.Ã., 13/329.

40. Ibid., 13/309-310.

41. Ibid., 13/335-336.

42. Ibid., 15/38b-39a.

43. Y.Hr., pp. 174-175; T.Ā., 4/77, 13/158.

44. T.Ā., 4/59.

45. Y.Hr., p. 185.

46. T.Ã., 13/298.

47. M.M., p. 4.

48. Ibid., p. 6.

49. Śāmbhavīśakti, also called Jyeșthā or Rudraśakti (T.Ā., 13/202-203, 13/249b), is a middlingly intense (tīvramadhya) and weakly intense (tīvra- manda) descent of power (śaktipāta) which leads the disciple to the true Master and along the Saiva path. It annuls the power of Vāmāśakti which leads the disciple away from the path.

50. P.T.V., pp. 14-15.

51. Sv.T. quoted in V.B., p. 7. See also my Doctrine ... , pp. 167-168. 52. T.Ā., 1/275.

Notes 203

53. M.V.V., 1/918b-921a.

54. See my Doctrine ... , p. 178.

55. For details of the process of emanation and how the letters relate to the categories and energies, the reader is referred to chapter 3 of Abhi- nava's Tantrāloka and his commentary on the Parātrīśikā (pp. 165-200). Kșc- marāja himself says that his own account, which essentially constitutes his commentary on this aphorism, is a summary of Abhinava's exposition as found in these works (S.Sū.vi. on sū. 2/7). For an excellent study based on these sources, see A. Padoux, Recherches sur la symbolique et l'énergie de la parole dans certains textes tantrique, Paris, 1963.

56. See my Doctrine ... , pp. 185-188, 198-199.

57. The Siddhāmrta, quoted in S.Sū.vi., p. 105; this same passage is quoted in T.A., 3/220b-225 as part of the Siddhayogeśvarīmatatantra.

58. Cf. Sp.Kā., 48, to which Kșcmarāja refers in this context.

59. Ś.Sū.vi., p. 119.

60. V.B., v. 149, quoted ibid.

61. Ś.Sū.vi., p. 121.

62. Ibid.

The Third Light

1. T.A., comm. 13/191.

2. Cf. Sp.Kā., 49-50, to which Ksemarāja refers in his commentary.

3. In the place of parimitapramātrbhāvābhimānānām grāhitānām, rcad parimitapramātrbhāvābhimānagrāhitānām.

4. See my Doctrine ... , p. 166.

5. See ibid., chap. 7, on the categories of practise (upāya).

6. Ibid., pp. 210-211.

7. V.B., v. 56.

8. T.Ã., 11/50.

9. I.P., 2/1/5.

10. Ibid., 2/1/3.

11. T.Ā., 6/21b-22a and comm.

204 THE APHORISMS OF ŚIVA

12. The word adhvan is here supposed to derive from the root ad, to eat. T.A., 6/28b-30.

13. The five Cosmic Forces (kalā) are the binding energies that oper- ate within consciousness to hold its outer manifest form together into one coherent whole. They are visualized as five concentric circles containing the various categories of existence, as follows:

i) Nivrttikalā-the Earth Principle (prthvītattva) alone falls into the sphere of this energy. ii) Pratișțhākalā-includes the categories from Water to Nature (prakrti). iii) Vidyākalā-this is the energy working through the five obscur- ing coverings (kañcuka) and Māyā. iv) Sāntakalā-includes the categories from Pure Knowledge (śuddha- vidyā) to Sadāśiva. v) Śāntātītakalā-this is the sphere of Śiva and Śakti.

14. M.V.V., 1/1014-1017.

15. T.Ã., comm. 6/30.

16. Ibid., 8/4.

17. Ibid., 11/92.

18. Ibid., 11/107-108.

19. Doctrine ... , pp. 210-211.

20. Cf. Sp.Kā., 8.

21. Sv.T., 7/297

22. Ś.Sū.vi., p. 147.

23. Sv.T., 4/393-397.

24. Ś.Sū.vi., p. 152.

25. harşānusārī spandah krīdā, Ś.Dr., p. 29.

26. M.M., v. 19.

27. T.A., 4/10.

28. Ś.Dr., 1/35-36.

29. Ibid., 1/37b-38a.

30. M.M., p. 51.

31. Ibid., p. 55.

Notes 205

32. Ibid., p. 49.

33. Cf. Sp.Kā., 8.

34. Cf. ibid., 39.

35. T.Ā., 3/141b.

36. Ibid., comm. 4/132.

37. Ibid., 3/128b-129a.

38. Ibid., comm. 13/206b-207a.

39. M.V.V., 1/678-680.

40. Cf. Sp.Kā., 36-37.

41. Ś.Sū.vi., p. 162.

42. The "movement of the fish," according to the glossary appended to the edition of Bhäskara's commentary, refers to the "lower power" (adhaḥśakti), i.e., Kundalinī at rest in the body.

43. See above, aphorism 1/23.

44. N.T., 8/41-45.

45. Cf. I.P., 1/5/15.

46. Cf. Sp.Kā., 45.

47. Cf. ibid., 47.

48. Read cittena for citte.

49. See my Doctrine ... , pp. 158-162.

50. Cf. vrtti on Sp.Kā., 6-7.

51. V.B., v. 138.

52. Quoted in Ś.Sū.vi., p. 177.

53. Cf. Sp.Kā., 26.

54. Ś.Sū.vi., p. 180.

55. Sv.T., 4/311-314.

56. The Great Path (mahapatha) is the last journey made, to the place of its execution, by those who have vowed to commit ritual suicide. They must travel towards the northeast, which is Siva's quarter, in a straight line without altering their course, whatever the obstacle, and eat only air and water until their body drops "like a dry leaf." See Mānavadharmaśāstra, 6/1/32.

206 THE APHORISMS OF ŚIVA

57. For the Pasupatas and their Great Vow (mahāvrata) see my Canon of the Saivāgama and the Kubjikā Tantras of the Western Kaula Tradition, Albany: State University of New York Press, 1987, pp. 19-26.

58. Sphuranarūpā pūjā. P.T.L.V., p. 23. Cf. V.B., v. 147: "The offering of flowers and the rest does not constitute worship: (true) worship is that which fixes the mind firmly and, with reverence, dissolves it away in the Supreme Sky of consciousness free of all thought constructs."

59. Sv.T., 4/398.

60. V.B., v. 145.

61. TĀ., 2/39.

62. Ś.Sū.vi., p. 194.

63. Ibid.

64. Cf. Sp.Kā., 16.

65. Ibid., 4.

66. Ś.Sū.vi., p. 205.

67. Sp.Kā., 5.

68. Cf. ibid.

69. Cf. ibid., 4.

70. Ś.Sū.vi., p. 206.

71. That is, Ś.Sū., 1/4, 2/7 and 3/20.

72. Cf. Sp.Kā., 6-8 and 26.

73. Ī.P., 1/6/11. Cf. also T.Ā., 11/101.

74. Ś.Sū., 3/21.

75. V.B., v. 69-73.

76. P.T.V., pp. 47-49.

77. Ś.Sū.vi., p. 212.

78. Ibid., p. 220.

79. T.Ā., 4/179b-180a.

80. M.V.V., 1/816a

81. Drawn from M.V., 1/29.

Notes 207

82. T.Ā., 9/201b-202a.

83. Cf. ibid., 13/206.

84. Ibid., 6/39.

85. Sv.T., vol. VI, pp. 167-168.

86. M.M., p. 131.

87. M.V.V., 1/876.

88. Ibid., 1/99b-100.

89. T.Ã., 13/204.

90. Ibid., 3/252b-253a, 4/173b-175.

91. M.V.V., 1/663-664a. Cf. ibid., 1/815.

92. T.Ā., 6/38-40b.

93. I.P.v. II, p. 208.

94. M.V.V., 1/56.

95. Ibid.

96. Ibid., 1/664.

97. Ibid., 1/678-685.

98. T.Ã., 6/182b-184; also, P.T.V., p. 246.

99. P.T.V., p. 246; cf. M.V.V., 1/815.

100. T.Ã., comm. 13/206b-207a.

101. Ī.P. v. II, p. 206.

102. Cf. T.Ā., 10/187b-227a.

103. T.Ã., 7/26-30.

104. Ibid., 15/336.

105. T.A., 7/62b-64a.

106. According to the teachings of the Upanisads (e.g., Brh.Up., 3/9/26, 4/2/4, 4/5/15), the Self can only be described in negative terms, i.e., as that which it is not.

107. T.A., 6/7-11.

108. Ibid., 15/52.

208 THE APHORISMS OF ŚIVA

109. T.Sā., p. 62.

110. T.Ã., 7/70b.

111. T.Sā., p. 61.

112. Sv.T., 7/25; also quoted in Ś.Sū.vi., p. 224.

113. There are three categories of practise, the supreme (para), which is called the "Divine Means" (Śāmbhavopāya), the middling (parāpara), called the "Empowered Means" (śāktopāya), and the lowest (apara), called the "Individual Means" (ānavopāya). For a brief account of these categories sce my Doctrine ... , chapter VII.

114. Ś.Sū.vi., p. 228.

115. T.Ã., comm. 8/283.

116. T.Ã., 7/66-67. See Sv.T., 7/7b-11a.

117. Pr.Hr., comm. sū. 17.

118. Sv.T., 7/8, 7/16, 7/301.

119. Ibid., 7/9; cf. Brh.Up., 2/1/19.

120. T.Sā., p. 57.

121. T.Ā., comm. 7/66-68.

122. M.M., p. 60.

123. V.B., v. 35.

124. M.M., v. 56.

125. V.B., v. 27.

126. T.A., 15/336-338.

127. Ś.Sū.vi., p. 230.

128. Ibid.

BIBLIOGRAPHY

Īśvarapratyabhijñākārikā by Utpaladeva with vimarśinī by Abhinavagupta. Vol. 1, K.S.T.S., no. 22, 1918. Edited by M. R. Sāstrī. Vol. 2, K.S.T.S. no. 33, 1921. edited by M. S. Kaul.

Īśvarapratyabhijñākārikā by Utpaladeva. English translation of the vimarsinī by K. C. Pandey. In Bhāskarī, vol. 3. Sarasvati Bhavan Texts, no. 84, Benares, 1954.

Īśvarapratyabhijnākārikā with vivrtivimarśinī by Abhinavagupta (3 vols.). K.S.T.S., no. 60, 1938, 62, 1941 and 66, 1943, respectively. All edited by M. S. Kaul.

Cidgaganacandrikā. Edited by Swāmī Trivikrama Tīrtha. Tantrik Texts 20. Calcutta: Āgamānusamdhāna Samiti, 1936.

Tantrasāra by Abhinavagupta. K.S.T.S., no. 17, 1918. Edited by M. S. Kaul.

Tantrāloka by Abhinavagupta (12 vol) with viveka by Jayaratha. Part 1 edit- ed by M. R. Sāstrī. Parts 2-12 edited by M. S. Kaul, K.S.T.S., no. 23, 1918; 28, 1921; 30, 1921; 36, 1922; 35, 1922; 29, 1921; 41, 1924; 47, 1926; 59, 1938; 52, 1933; 57, 1936 and 57, 1938.

Netratantra with uddyota by Ksemarāja. Vol. 1, K.S.T.S., no. 46, 1926; vol. 2, no. 61, 1939. Both edited by M. S. Kaul.

Paramārthasāra by Abhinavagupta with vivrti by Yogarāja. K.S.T.S., no. 7, 1916. Edited by J. C. Chatterjee.

Parātrīśikālaghuvrtti by Abhinavagupta. K.S.T.S., no. 67, 1947. Edited by J. Zadoo.

Parātrīśikāvivaraņa by Abhinavagupta. K.S.T.S., no. 18, 1918. Edited by M. S. Kaul.

Pratyabhijñāhrdaya by Ksemarāja. English translation: The Secret of Recogni- tion, with notes from Baer's German translation. Adyar: Adyar Library, 1938.

209

210 THE APHORISMS OF ŚIVA

Māharthamañjarī and parimala by Maheśvarānanda. Edited by Vrajavalla- bha Dviveda. Yogatantragranthamālā, no. 5. Benares, 1972. Mālinīvijayavārtika by Abhinavagupta. K.S.T.S., no. 31. Edited by M. S. Kaul. Srinagar, 1921. Mālinīvijayottaratantra. K.S.T.S., no 37, 1922, Srinagar. Edited by M. S. Kaul. Yoginīhrdaya with commentaries dīpikā by Amrtānanda and setubandha by Bhāskara Rāya. Sarasvatībhavanagranthamālā no. 7, 2nd ed. Edited by G. Kaviraj. Benares, 1963. Vijñānabhairava with commentaries by Kșemarāja (incomplete) and Śivopādhyāya. K.S.T.S., no 8, 1918. Edited by M. R. Sāstrī. Śivadrsti by Somānanda with vrtti (incomplete) by Utpaladeva. K.S.T.S., 54, 1934. Edited by M. S. Kaul. Śivasūtravimarśinī by Kșemarāja English translation: Siva Sutra: The Yoga of Supreme Identity by Jaide- va Singh. Delhi: Motilal Banarsidass, 1979. Italian translation: Sivasūtra con il Commento di Kșemarāja by Raffacle Torella. Rome: Ubaldini Editore, 1979. French translation: Étude sur le Saivisme du Cachemire, École Spanda, Śivasūtra et Vimarśinī de Kșemarāja by Lilian Silburn. Paris: E. de Boc- card, 1980. Śivastotrāvalī by Utpaladeva with commentary by Kșemarāja. Edited with notes in Hindi by Swami Laksmanjoo. Benares: Chaukhamba, 1964. Siddhitrayī by Utpaladeva. This consists of three works: Ajadapramātrsiddhi, Iśvarasiddhi and Sambandhasiddhi. K.S.T.S., no. 34, 1921. Edited by M. S. Kaul.

Spandakārikā with vrtti by Kallațabhatta. K.S.T.S., no. 5, 1916. Edited by J. C. Chatterjee. Spandakārikāvivrti by Rājānaka Rāma. K.S.T.S., no. 6, 1916. Edited by J. C. Chatterjee. Spandanirņaya by Kșemarāja. K.S.T.S., no. 43, 1925. Edited with English translation by M. S. Kaul Spandapradīpikā by Bhagavadutpala. Published in the Tantrasamgraha, vol. 1. Yogatantragranthamālā no. 3, pp. 83-128. Edited by G. Kavirāja. Benares, 1970.

Svacchandabhairavatantra with uddyota by Ksemarāja. 7 vols. K.S.T.S., 21, 1921; 38, 1923; 44, 1925; 48, 1927; 51, 1930; 53, 1933; 56, 1955. All edit- ed by M. S. Kaul.

The Thirteen Principle Upanishads by R. E. Hume, Oxford University Press, reprint U.S.A. 1975.

INDEX

Ābhāsa, 10, 57, 101 Act, the Pure, 50, 102-103 See also Light, of consciousness Action(s) Abhāvabrahman, 13 binding, 18, 51, 153-154 See also Non-existence of guņa, 35-36, 54-55, 96, 118 Abhedavedana (awareness of One- impurity and, 17, 20, 99, ness), 84, 116 129-130, 161-163, 168, 192 Abhinavagupta, 1, 2, 39, 60, 189 knowledge and, 14, 19, 24, 44, interpretation of the Tantra, 4 48, 51, 54, 56, 86-87, 113-115, on manifestation, 102, 103, 129-130, 155-156 169-170, 190, 193, 200 mudrā and, 78 on Mātrkā, 21 power of, 21, 22, 54, 78, 82-85, quote(s) by, 8, 78, 81-82, 144, 159 97-99, 101-102, 120-122, on vital breath, 176, 200 137-139, 168, 182, 186 Abhinna (undivided), 83, 171 vital breath and, 70, 135-137, Abhoga (expanse), 77 171-173 See also Expansion See also Karma Absolute. See God; Power, Acyuta, 26 Supreme; Siva, Lord See also Changelessness Absolute Stability, 9 Ādhāra (ground), 44, 103, 124 Absolute Word, 175 Adheya, 103 Absorption, xvi, 22, 91, 164, 174, See also Adhāra 178, 201 Adhiştheya, 194 in Bhairava, 25, 144-145 See also Consciousness and Fourth State, 33, 78, Adhovaktra (genital region), 176 103-104, 130-132, 157-159 Adhvan (path), 102, 204 of the heart, 45, 46 Āgama (tradition), 11 mantra and, 77, 142-144 Aghorā, 201 in meditation, 30 Aghorāśakti, 20, 21, 23, 129-130 planes of wonder and, 37-38, Aham, 44 159 mantra and, 61 in senses, 29, 161-163 See also Ego, pure universal See also Contemplation, state of Abuddha (unawakened), 33 Ahamparāmarśa, 60 See also Ego, pure

211

212 THE APHORISMS OF ŚIVA

Āhlāda, 54 See also Mantra See also Bliss Anāhammamatā, 151 Ahladdaśakti, 59 See also Detachment See also Apāna; Bliss; Śakti Anāhata, 21, 175, 200 Air, 53 See also Sound, unstruck- See also Elements Anāhatadhvani, 83 Aiśvarya, 58 See also Sound, unstruck- See also Freedom Anakhyaśakti, 26, 201 Akālakalita (undivided by time), See also Anākhyā; Shakti 170 Anākhya (the inexplicable), 18 Akalakamaja (creative urge), contemplation of, 26 121-122 See also Awareness See also Spanda Ānanandavrtti (miserableness), 151 Akālapada (plane of eternity), 122, See also Pain 127-128 Ānanda (bliss), 59 Akhandita (unchanging), 10, 11, 22 Ānandaśakti, 18 Pure Principle, 47 mantra and, 71 and Virgin Will, 38-39 See also Bliss; Shakti See also Consciousness, undiffer- Ānandātman, 199 entiated; Creation, eternal See also Bliss Akiñcanya, 54 Anāndavrtti, 151 See also Plane(s), of nothingness See also Pleasure Akrama, 25, 26 Anantabhatțāraka (Infinite Lord), See also Existence; Krama 109 Alaukika, 17 Anartha (senseless), 43 See also Laukika Anāśrita, 39 Alphabet See also Existence, unmanifest Kuņdalinī and, 71-74 Āņava, 94, 101, 110, 133, 143-144, letters of, and consciousness, 17, 198 18, 70-71, 74, 83, 128-130, vital breath and, 177 192, 198 See also Ego; Soul, fettered mantra and, 21, 63, 67 Āņavajñāna, 13 Amākalā, 9, 190 See also Soul, individual See also Moon Āņavamala, 15, 20, 192 Ambā, 16, 18 deep sleep state and, 32 mātrkā and, 83 See also Śiva, Lord, attributes of ignorance and, 16, 96, 127-128, 161-163 Ambikā, 192, 201 See also Ego, temporal; Impurity; as Goddess Parāśakti, 39 Soul, fettered See also Ambā Āņavatman, 10 Ambikāśakti, 19 See also Self, obscured See also Powers, Supreme; Shakti Amrtakalā (immortal part), 200 Andhatāmisra (blinding darkness), 151 Amrta (life-giving essence), 37, 190 See also Rasa Anger, 107, 159 Aņimā, 57, 197-198 Anacka (pure consonant), 63, 71 See also Atomicity

Index 213

Animals Asamkucita (unconditioned activi- language and, 20 ty), 108 Antarmukha, 25 Asana (posture), 107 See also Awareness, steadfast- Aştaprakrti (tendencies), 151 ness of Aśuddhasrșți, 18, 99 Aņu, 16, 192 See also Creation, impure See also Awareness Aśu (instant), 126 Anudāsīnya (transcendental aloof- Atati (movement), 95 ness), 32 Ātiśāntapada (peaceful state), 78 See also Samādhi Ātmabala, 157 Anudyoga (inertia), 153 See also Self Anukārya (demands), 113 Ātmā Eva Brahma, xi Anuparakta (unaffected bliss), 105 See also Upanishads Anupāya (means), 14 Ātman, 55, 154-156, 161, 173, 199 Aņu (pinpoint, of awareness), 95 See also Self Anupravesa, 100, 123-125 Ātmaśakti, 62 See also Absorption See also Self Anusamdhāna (unifying aware- Ātmasamsthiti (stable state of ness), 103 being), 157 Anuttara, 18, 24, 25, 52, 192, 200, Ātmastha (incomposite entity), 105 201 Ātmasvarūpa (insight), 143-144 experience of, 36, 141 Ātmāveśa, 156 and the heart, 44-45 See also Self See also Power, Supreme Ātmavyāpti, 110 Anuttaradhruvapada, 9 See also Self See also Absolute Stability Atomicity, 57, 197-198 Apāna, 42, 59, 60 Attachment, 97, 129-130 vital breath and, 59, 105-106 Attainment, 57 See also Breath, vital See also Realization Apavedyasuşupti (without object), Attention 32 directed externally, 94 See also Sleep state and power of diversion, 19 Aphorisms, of Siva command of a Siddha, and, 11 spanda and, 159

intended sequencing of, 12-13 unwavering, xv, 46, 47, 62, 111-112, 118, 122-123, and pure I AM concept, 4, 41, 61 130-132, 135-137, 139-140, Śivānanda's revelation and, 5 142-144, 159-161 translations of, 1, 6 See also Vigilance and Vasagupta's dreams, x-xii Attitude, inner See also Śiva Sūtra mudrā and, 78, 79 Aphorisms on Vibration, 11 Attractress of Time, The, 168, 178 Apūraņīśakti (Power Which Fills), Auspiciousness, 29 51,52 See also Powers, supreme; Śakti Autonomy, 57 Avadhāna, 123-125 Araņi (polarities), 59 See also Attention; Concentration Artha (secret rcality), 74 Avadhi (end), 43

214 THE APHORISMS OF ŚIVA

Avarņa (absolute), 71 57, 63, 71, 116-117, 146-147, Avasthātr, 150 163-164, 169, 175, 177, 184, See also Subjectivity 200 Avasthiti, 131-132 right discernment and, 48, 69, See also Contemplation 94, 134-135 Āveśa, 22, 77, 135 steadfastness of, 25, 30, 59-60, See also Absorption 68-69, 101-104, 111-112, Āveśa (penetrating), 69 122-123, 130-132, 135-137, See also Consciousness, pure 139-140, 151-152, 159-161 Avidyā (ignorance), 153 time and, 169-173 Avilkalpaka (non-discursive), 193 See also Consciousness; Heart Avilupta (ever-persisting), 113 Awe, 37 Avisista (common), 89 See also Wonder, state of Aviveka, 153 Ayukta, 94 See also Discernment, lack of See also Yoga Avrtākrti, 10 See also Self, obscured Bahirmukha, 25 Avrti, 153 See also Senses See also Obscuration Bāhyākāratā, 132 Avyakta, 13 See also Reality Awakening Bala (uncreated force), 59, 60, 62, conquest of delusion and, 76, 94, 126, 135-137, 182, 183 108-111, 142 elements and, 105 in the deep sleep state, 33, 43 obscuration and, 96 in the dream state, 33 Being, unidivided, 27, 113-115, 117 of Kuņdalinī, 72, 85 mantra and, 69-75, 142-144 Master's Grace and, 23, 82-85 Śakti and, 48 mātrkā and, 82-85 Being-Becoming, 168 universal consciousness and, 19, See also Śakti; Śiva, Lord 42, 46, 100-104, 201 Bhagavadutpala, 63 Awareness Bhairava, xiii, 8 deep sleep state and, 30-32 Churning-, 36 duality and, 16, 29, 70, 127-128, and the hcart, 44-45 137-139, 150-152, 161-163, and inner circle of deities, 40 164-166 Kuņdalinī and, 72-74 Fourth State of, 27, 27-28, 31, 46, power of, 21, 24, 79, 129-130, 78, 103-104, 130-132, 157-159 194 and the heart, 44-46 as upsurge, 22-23, 25, 84 language and, 20-21, 70, See also Effort 128-130, 134-135, 193 Bhairavamudrā, 25, 132-133 mantra and, 62-63, 66-67, 69-75, See also Practice, yogic 76-79, 93-95, 142-144 Bhairavībhāva, 173-174 mātṛkā and, 21, 61-63, 70-74, See also Liberation 82-85, 128-130 Bharana (fill), 22 mudrā and, 78-79 See also Consciousness, undiffer- power of, 18, 19, 23, 24, 44, 47, entiated

Index 215

Bhāskara, ix, 2, 189 See also Guņa commentary by, ix, 2, 4, 6, 10-11, Bhramavega (spontaneous move- 46, 47, 175, 190, 195, 197 ment), 73 on conquering delusion, See also Grace 109-111, 112, 128 Bhūcarī, 13, 162, 164 and Krama tradition, 5 Bhūta (creatures), 194 on Mantra, 75 Bhūtakañcuka, 167 mysticism of Light and, 6, 50 See also Body, human and powers of manifestation, Bhūta (material realm), 108 52-53, 56, 84-85, 141 on Śiva-nature, 10-11, 47, 48, Bhūtaprthaktva, 55 See also Gunas, power of 101 Bhūtasaņdhāna, 55 Spanda doctrine and, 60-63 See also Elements, union of and states of consciousness, Bhūtaśarīra (elemental body), 138 32-35, 36, 46 Bhuvana (world systems), 102 subjectivity consciousness and, Bīja (seed), 83, 128 15-16, 56 Bimba (original form), 77 translation of, 1 See also Mudrā and Virgin Will, 39 Bindu (blue light) and vital breath, 106, 124, 136, concentration on, 69, 174-178 175 and Wheel of Energies, 146 energy of, 70, 72, 185, 199, 200 of the heart, 73 Bhāskara (Sun), 173 mātṛkā and, 84 Bhatța (title), 2 vision of, 37, 76 Bhāva, 12, 56, 80, 113 Bliss mantra and, 86-87 contemplation and, xiv, 35, 38, See also Emotion 47, 49-50, 59-60, 105-106, Bhavabhava (imagined things), 89 108-111, 159-161 Bhāvajāta (phenomenal creation), deep sleep state and, 34 160 and the hcart, 44 Bhāvaśarīra (body of phenomena), of mudrā, 78, 78-79 137, 138 power of, 18, 52-53, 54, 60, See also Manifestation 71-72, 151, 159-161 Bhāvita (sanctified), 119 realization and, 8, 47, 105, Bheda, 109 113-115, 165, 178 See also Duality supreme, 48, 49, 93 Bhedaprathā, 129 Utpaladeva on, 40 See also Duality; Perception Bodha, 171 Bhitti, 103 See also Awareness See also Screen, of existence Bodhadeha (awakened conscious- Bhoga (universal enjoyment), 45, ness), 100 144, 186, 192 Body, human Bhogya, 36 activity of, xvi, 18, 140-141 See also Guņa; Victim death of, 139, 151, 165 Bhoktr (experiencing subject), 35 individual ego and, 3, 29, 33, Virgin Will and, 39 139, 153-154, 167

216 THE APHORISMS OF ŚIVA

Body, human (continued) Buddhīndriya, 97 Kuņdalinī and, 72, 74 See also Cognition; Sense(s) as oblation, xv, 86-87 Buddhism, 3 and Self, 13, 40-41, 80, 165-166 and flux of perceptions, 13 subtle-, 13, 54-55, 96-97, 115, Yogācāra, 3 151-152, 164, 186 union of energies and, xiv, Caitanya, 102 51-53, 100-104 See also I consciousness, pure See also Breath, vital Caitanyamātmā, xi, 13-14 Body of Action, 51 of the heart, 44 Body of Consciousness, 51 See also Consciousness; Self Body of Knowledge, xiv Caitra, 194 See also Knowledge Caitya (conceivable), 67 Bondage Cakana, 24 actions and, 20, 51, 96, 161-163 Cakra (circle), 5, 193 deep sleep state and, 31 function of, 24 freedom from, 47, 86-87, 155, 166 Mulādhāra, 72 gutteral consonants and, xvi, vital breath and, 176-177 128-130 See also Creation; Energy; knowledge and, xiii, xv, 15, Wheels 95-97, 127-128, 137, 143-144, Camatkāra (aesthetic delight), 38, 161-163, 166, 186 159 mantra and, 86-87, 142-144 See also Rasa; Wonder mudrā and, 78 Camatkāra (aesthetic rapture), 44 speech and, 15-19, 128-130 See also Bliss; Ecstasy Brahmā, 73 Caņda (wrath), 123 Brahman, 43, 199 Candrajñāna Brahmärandhra (Cavity of Brah- excerpt, 50 mā), 176 Caraņa (movement), 77 See also Heart Carati (movement), 77, 78 Brahmin, 2, 11, 42 Caru (sacrificial pap), 22 and study of the Vedas, 43 Caste system, 2, 42, 200 Breath, vital See also Brahmin ascending, 46, 59, 62, 123-125 Cause, 24, 144-145 descending, 42, 46, 62 independence of, 25 Dhyāna meditation and, 30 See also Creation; Effect; Siva, and equality consciousness, xvi, Lord 59-60, 93, 105-106, 135-137 Cavity of Brahmā (Brah- of the heart, 46 matandhra), 176 mantra and, 62-63, 70 See also Heart mātrkā and, 21, 62, 83, 84 Central Channel, 176 nature of, 104-106, 166-178, 200 See also Sușumnā regulation of the, xvii, 106, Cetana (awareness), 87 135-137, 171-173, 174-178 Cetas, 132 Buddha, 33 See also Mind See also Awakening Cetayitr, 45, 67

Index 217

See also Thought constructs waking state and, 28 Cetya, 45, 66 Collyrium of Discrimination See also Thought constructs (Vivekājñāna), 189 Changelessness, 24, 26 Compassion contemplation and, 37, 166 of Lord Śiva, 12 of the heart, 44 Concentration, xvii Virgin Will and, 38-39 Churning Bhairava, 36 conquering time with, 123-125 dhāraņā, 106 Cidaņu, 12 and insight, 29 See also Consciousness, centers of mantra and, 62, 65-67, 68-69, Cidātman, 12, 22 142-144 and plane of eternity, 122-123 vital breath and, 174-178 and power of knowledge, 28 Confusion, 159 See also Siva, Lord, realization of Consciousness, x, 9-10 Cidbhairava, 145 awakening of, 19, 33, 61, See also Bhairava 108-111 Cidghana (uninterrupted con- centers of, 12, 42, 62, 104-106, sciousness), 37 171, 174-178 Cidvapu (body of consciousness), contemplation of, 26, 42-46, 47, 35 49-50, 56, 59-60, 62, 101-104, Cidvyoman, 177-178 106, 159-161, 174-178 See also Sky of Consciousness dream state, xiii, xvii, x-xii, 26, Cinmatrata (pure consciousness), 27, 33, 34, 36, 131-132, 69 157-159 Cinnādī (Channel of Conscious- extroverted, 93-95, 128-130, ness), 177 161-163, 167-169 Cit (consciousness), 66 fire of, 24, 26, 62, 86-87, 101-104, Citta, 62, 66 123-125 See also Mind fourth state of, xiii, xvi, 27, 31, Cittapralaya (dissolution), 201 33, 34, 35, 36, 43, 46, 78, 103, Cittasambodha (awakened), 201 130-132, 135, 138, 140, 149, Cittattva, 68 157-159, 160-161 See also Self Great Lake of, xiv, xvi, 59, Cittaviśrānti (resting mind), 110, 60-63, 123-125 177,201 City of Brahman, 44 guņas (qualities) and, 35-36 light of, xi, 6, 9, 10, 22, 37, 41, 44, See also Heart 45, 47, 49-50, 55, 57, 66, 69, City of Eight, 186 174-178 Cognition mātrkā and, 21, 61, 71, 82-85, empirical knowledge and, 128-130 95-97, 137-139 nature of, xv, 10-12, 14, 20, 23, sleep state and, 30-32 24, 35, 51, 54-55, 59-63, unfolding consciousness and, 65-67,69-70, 78-79, 81-82, 59-60, 69-70, 161-164, 89-91, 93-95, 106, 123-125, 171-173 130-132, 144-145, 149-150, union and, 42 171-173

218 THE APHORISMS OF ŚIVA

Consciousness (continued) cakras and, 5 powers of, 3, 10, 14, 16-19, 18, 21, divine operations of, 9, 13, 23, 25, 38-39, 47, 51-53, 59-63, 18-19, 22, 23, 36, 66, 115-116, 80-82, 86, 134-135, 147, 149-150, 147, 190 157-159, 159-161, 162, 164 eternal, 10, 24 and the Self (Siva), xi, xiii, 10-11, and the heart, 43, 44 13-14, 21, 22, 24, 48, 56-58, 61, impure-, 18, 99, 161-163 69,76-79, 103, 108-111, mantra and, 9, 13, 18-19, 22, 23, 113-115, 117-118, 130-132, 36, 69-70 135-137, 149-150, 204 mother (Goddess) of, xvi, 19-20, sleep state, xiii, xvii, 26, 27, 21, 38-39, 60, 73 30-32, 33, 34-35, 36, 42, 46, powers of, 16-19, 51-53, 54-55, 131-132, 157-159, 182 71, 82-85, 128-130, 167-169, unconditional flux of, 5, 14, 18, 173 23, 24, 25, 59-60, 67, 106, 172, Śiva consciousness and, xi, xvi, 194 12, 16, 18, 22, 23, 24, 115-116, undifferentiated, 20, 66, 69, 70 125-126, 147, 149-150 waking state, xiii, xv, xvii, 26, worship of, 9 27, 33, 36, 89-91, 111-112, yoga and, xvii, 154-155 131-132, 157-159, 194 See also Destruction; Persistence See also I consciousness, univer- sal; Dāhacintā, 101, 103-104 Perception; Śiva, Lord See also Fire, of consciousness Contemplation Dāna (gift), 143 bliss and, xiv, 35, 38, 49-50, 52, Darkness 59-60,93 devoid of egoity, 43 and changelessness, 37 etymology of guru, and, 80 deep sleep state and, 32, 34 identity and, 47, 150-152 of dissolution, 101-104, 109, Dawning of Mantra, 60 135-137,201 Death, 139 of Great Lake, xiv, 123-125 fear of, 151 within the heart, 42, 45-46 Śiva-state and, 165 mantra and, 59-63, 76-79, 93-95, Dehabandana (physical bondage), 142-145 86 of Pure Principle, xiv, 26, 47, Dcha (corporeal nature), 80 52-53, 69-75, 87-88, 104-106, Dchakalā (body), 139 182, 186 Deity state of, 23, 26, 27, 34, 38, 91, inner circle of, 40 104-106, 121-122, 130-132, of mantra, 67 134-135, 151, 154-155, Delusion 159-161, 177 conquering, 108-111, 122-123, Control, 57, 198 143-144, 150-152, 154-156, Corporeal Voice (Vaikharī), 70 159-161, 164-166, 178 Craving, xvii, 161-163, 164, 165 fixing of the mind in the heart, See also Desire and, 42 Creation, 3, 26 and karma, xvi, 86-87, 153-154,

Index 219

161-163 Diavakara, 189 obscuring veil of, xv, 10-11, 36, Dikcarī, 13, 162, 164 54-55, 76, 97-99, 106-108, Dīkșā (initiation), 143 128-130, 192 Discernment tamas guņa and, 36, 96 lack of, xiii, xv, 30-32, 33, 34-35, Desire, xvii 97-99,153 attachment and, 97 right-, xiv, 48-49, 98 craving, 161-163 Disease pure ego and, 3, 52, 163-164 cessation of, 56 Śiva's pure will and, 40 Divākara, 11 Destruction, 18, 26, 71, 115-116, Divākarabhațța, 2 147, 149-150 Diversity, xvii, 60 Bhairava and, 22, 25, 36 concentrated effort and, 68 deep sleep state and, 32 dream state and, 29-30 Goddess of, 39-40 freedom from, 65-67, 129-130, and the heart, 44 154-156, 165-166 of limited knowledge, 127-128, generation of, 18, 19, 84, 101-102, 143-144, 161-165 120-122, 124, 168, 197 Sun and, 173 māyīyamala and, 20 See also Creation; Śiva, Lord of perception, 26, 129-130, Detachment 167-169 practice of, 96-97, 105, 115, state of unity within, 33, 129-130, 151-152 101-104, 117, 154-156 from visions, 76 void of, 26, 32, 59 Deva, 9, 190 Divine Gesture, 42 See also Goddess; Siva, Lord Divine Means, 22 Devotion Divyamudrā, 42 of Lord Siva, 40 See also Realization Utpaladeva on, 40 Doctrine of Vibration, 1, 2, 103 Dhāraņā, 29, 106, 107 Drama, cosmic, 15, 113-115 See also Concentration Draştr, 98 Dhārikāśakti (supporting power), See also Perception 103 Drāvayati (dissolving away), 78 See also Śakti Dream(s) state Dharmadhvajin, 141 of a Siddha, x-xi See also Dharma awakening within, 33 Dharma (righteous qualities), 121, consciousness and, xiii, xvii, 141, 182 x-xi, 27, 29-30, 32, 131-132 Dhĩ, 118 rajas guņa and, 36 See also Intellect vitality of, 157-159, 184 Dhiśakti, 118 and withdrawal of knowledge, See also Sakti; Understanding, XV illumined yogic visions and, xiv, 29, 42-46, Dhyāna meditation 76,89 or concentration, 107 Dṛk, 59 dream state and, 30 See also Cognition

220 THE APHORISMS OF ŚIVA

Duality, 16, 184 mantra and, 60 conquering, 108-111, 127-128, See also Visargaśakti 150-152, 154-156, 164-166 Emotion, 12 liberation from, 21, 26 and dream state, 33 mantra and, 66 Self and, 113-115, 150-152 speech and, 20, 128-130 Virgin Will and, 39 speech and, 20, 128-130 Empowerment, state of, 59-60 Dyotana, 9 Emptiness, 31, 104, 172 See also Light, of consciousness sleep state and, 34, 42, 43 Dyuti (illumination), 190 state of, 32 See also Manifestation Energy, xiv, 193, 200 Bhairava and, 23, 25, 144-145 Earth, 18, 74, 137 and the heart, 44, 176 element, 53 and knowledge, 19-21, 48, and the heart, 43 51-53, 70, 128-130 principle of, 25, 39, 204 of manifestation, 51-53, 83, and Time, 170 125-126, 137-139, 167-169 Ecstasy, 41, 44 mantra and, 69-75, 77-79, See also Bliss 132-133, 142-145, 199 Effect, 24 See also Cause; Creation; Śiva, mātrkā, 21, 61-63, 71-74, 82-85, 129 Lord obscuring, xiii, 16, 18, 20, 54-55, Effort, xiii 106-108, 116-117, 128-130, Lord Śiva as, 22, 25 137-139, 153-154, 161-163, and realization, xiv, 8, 23 167-169, 204 yoga and, 23, 36, 51, 67-69, union of, xiv, 14, 18, 23, 26, 123-125 51-53, 61, 82-85, 100-104, Ego, 3, 182 130-132, 157-159 dream state and, 29 Wheel of, xiii, 5, 12, 13, 16-19, guņas and, 54-55, 96, 97-99 24, 56-57, 144-145 Master and, 81 See also Sakti pure ("I AM"), absolute, 3, 6, 14, Enlightenment. See Realization; 41, 44, 56-58, 60, 62, 142, 179 Śiva, Lord, nature of; Union sensory perception and, 28, Equality consciousness 161-164, 186 temporal, 3, 10, 42, 94, 97-99, power of, 20, 41, 56 uniformity of breath and, xvi, 153, 161-163 135-137, 171-173 Elements Essence of the Tantras conquest of the, xv, 104, 165-166 (Śrītantrasadbhāva) sensation and, 97-98, 170 excerpt, 68-69, 73-74 separation of, xiv, xv, 53-54, 56, Kuņdalinī and, 71-73 104-106 Essence of Trika (Trikasāra), 68 union of, xiv, 53-54, 55, 106, 186 Eternality, 24, 168 Emission, power of, 52, 190, 199 of the heart, 44 Kuņdalinī and, 71-74 manifestation and, 120-122 plane of, 122 Ether, 53

Index 221

See also Elements See also Objectivity; Subjectivity Exertion, 22 and cycles of creation, 36 Fear, 33, 107, 159 and the heart, 45 of death, 151 meditation and, 67 pure ego and, 3 See also Effort Female, 199 Existence Fire Bhairava and, 25 of consciousness, 24, 26, 43, 62, categories of, 102, 148 101-104, 123-125, 200 heart of, 44-46 element, 53 samsāric, 19, 99, 161-163 of the heart, 43, 44 screen of, 103 mantra and, 62, 86-87 three levels of, 18 Flow, 104 time and, 170 Forbearance, 57, 197 unmanifest, 39, 134-135 Form, power of, 52 See also Non-existence; Siva, and diversity, 102-104, 132-133, Lord 146-147 Expansion, 22, 23, 24, 185 mātrkā and, 83-84 of the Fourth State, 27, 78, Fourth State, xiii, xvi, 28, 103, 138, 103-104, 130-132, 157-159, 140, 149 161 bliss and, 35, 78, 160-161 and the heart, 45-46 deep sleep state and, 31, 33, 34, innate knowledge and, 108-111, 157 129-130 defined, 27 mantra and, 63, 69-75, 77-79, during dream state, 34 142-145 guņa and, 36 power of, 52, 74-76, 90, 93, and the heart, 43, 46 98-99, 129-130, 151-152, three energies and, 130-132, 197-198 134-135, 157-159 See also Creation; Siva, Lord See also Consciousness; Contem- Experience plation of bindu (blue light), 37, 57 Frecdom, xv, 8 deep sleep state and, 32 consciousness and, 14, 20, 23, of existence, 12, 54, 88, 103-104 51-53, 53, 57-58, 104-106, of Mantra, xiv, 21, 60-63, 69, 76, 152-153 142-145 creative-, 93 sensory, xvii, 29, 107, 156-157 and dreams, 42 of speech, 20, 128-130 Goddess of, 9, 21, 39-40 transmigratory, xi, 10, 18, 39, 43, Kuņdalinī and, 72 69, 81, 107, 117, 127-128, mantra and, 86-87, 142-145 128-130, 137-139, 161-164, Master and, 81-82 167, 182, 186 mātrkā and, 21, 82-85, 128-130 ultimate, of union, 14, 42-46, 54, 56, 63, 79, 83, 88, 100-104, pure ego and, 3 sovereign, 58, 81, 125 127-128, 130-132, 135, state of, 18, 25, 45-46, 104-106, 152-153, 166, 178 119, 161, 163-164

222 THE APHORISMS OF ŚIVA

Free will, 51 enlightenment and, 13, 133, 145 See also Will mantra and, 65-67, 143-144 Future, 44, 79, 164, 168, 170 Master and, 23, 79-82 See also Past obscuration and, 11, 12, 13, 128, 164, 167 Gander, recitation of, 142 See also Master; Siddha; Śiva, Garimā (power to evolve forms), Lord 197 Granthi (Knot), 17 Gatāgata, 33 Great Lake, of consciousness See also Discernment, lack of; contemplation of, xiv, 59-63 Dream state yoga and, xvi, 60-63, 123-125 Gate (movement), 169 Great Mantra, 61 Gati (activity), 108, 190 Great Path, 205 Genital region, 176, 177 Great Sequence (Mahākrama), 5 Ghana (uninterrupted), 39, 138, Grcat Void, 87 165, 190 Great Vow, 140, 206 See also Cidghana Greed, 107 Ghorāśakti, 20, 21, 129-130 Grief, 33 See also Energies, obscuring; Guhā (Cave), 17 Shakti Gunaspandaniḥsyanda, 35 Ghoratarā, 130 See also Action(s), of guņa See also Aghorā; Ghorā Guna (three essential qualities) Ghūrņita (vibrant), 79 mantra and, 75 See also Light, of consciousness; and mind, 96-97, 118 Radiance states of consciousness and, Gocari, 13, 162, 164 35-36, 55-56, 97, 140-141 God transformation of, 54-55 Krama tradition and, 5 See also Obscuration Lord Śiva as, 3, 8 Guru pure I AM of, 3, 61, 69-70, 190 defined, 80, 202 See also Śiva, Lord; Śakti and disciple, 166 Goddess, 5 See also Master; Siddha of the Center, 177 of consciousness, 26, 48, 58, 61, Hamsa, 71, 142, 200 73, 80, 168, 176 recitation of, 143 creativity of, 18-19 See also Mantra; Sound, as obscuring energy, 17 unstruck- as power of freedom, 9, 57-58, Hamsabhedatantra, 81 79-82 Hamsaparameśvara of Time, 172 Virgin Will and, 39 excerpt, 63 Happiness, 107 See also God; Śakti Hara (Saviour), 149 Golaka (male), 199 See also Siva, Lord Grace, 9, 155 Hārdīśakti (Power of Bliss), 51, 52 Bhairava's, 40, 145 See also Bliss; Powers, supreme; descent of, 22, 82, 143-144 Śakti

Index 223

Hate, 151 102-103, 113-115, 139-140, Heart, 196 166, 184 and awareness, 26, 174-178, 199 deep sleep state and, 32 Bhairava and, 44-45 duality and, 16, 86, 139-140, fixing of the mind in, xiv, 42-46 150-152, 161-165, 184 Kuņdalinī and, 73 Ignorance, xiv vital breath and, 174-178 Heart of Recognition cessation of, 43,74-76, 89-91, 108-111, 159-161, 164-166, (Pratyabhijñāhrdaya), 176 178 Heat, 104 consciousness and, 14, 16, 27, 56, Heaven 153-154, 161-163, 185 in the heart, 43 destruction and, 150 Hell, 51 Hetu (means), 145 guru and, 80 illusion and, 19, 76, 96 See also Realization, means to speech and, 15-19, 128-130 Hrdaya (heart), 42-46 See also Mind Hymn to Power (Kaksyāstotra), 189 Illusion, x Hymn to the Womb of Knowledge generation of, 19, 96-97, 97-99, (Jñānagarbhastotra), 133 161-163 excerpt from, 26 mantra and, 86-87 and perfection, 106-108, 166 Icchā, 170, 201 See also Will psychic powers and, 76

Icchāśakti (Lord's will), 83, 103 Impurity, 141, 179, 182, 192 aghorāśakti and, 23 craving and, 161-163 deep sleep state and, 32 I consciousness, universal, 3, 41, dream state and, 30 56-58 innate knowledge and, 127-128 conquering delusion and, mantra and, 86-87 108-111, 112, 161-165 Māyā and, 17-18, 96, 97-99, mantra and, 60-63, 69-75, 86-87, 161-163 142-145 and paths of emanation, 43, 54, Master and, 81-82, 166 161-163 and Pure Act, 102-103 and Self, 5, 5-6, 13, 42, 49, 55, 57, speech and, 15-19, 128-130 Individuality 59-63, 68, 70-74, 90-91, 138, cessation of, 163-164 139-140, 179-180, 200 impurity of, 20, 32, 161-163, 192 Iḍā, 105, 175, 177 See also Soul, fettered See also Psychic centers Inertia, 153 Idantājñāna, 12 Infinite Lord, 109 See also Objectivity, obscured Initiation Idealism, 3 contemplation and, 53 Krama cakras and, 5 grace and, 143-144 Identification knowledge of the heart and, 45 with Bhairava, 25, 105, 144 Insentience, 153 with consciousness ("I AM"), Insight 41, 55, 61-63, 68, 86-87, discriminating, 48, 111

224 THE APHORISMS OF ŚIVA

Insight (continued) See also Soul, fettered into Time, 169 Jivanmukti (liberated while alive), mantra and, 65-67, 143-144 36, 140 into reality, 29, 60, 89-91 See also Liberation Intellect Jñāna, 10, 137-139 illumined, xv, 117-118 See also Consciousness; Knowl- mantra and, 70 edge and principles of mind, 54-55, Jñānagarbhastotra, 133 70 excerpt from, 26 and Self, 13 Jñānanetra, 4 sensory perception and, 28, See also Tantra 97-99 Jñānaśakti, 78 unawakened, 42, 43 See also Knowledge, power of; Intent. See Samkalpa Śakti Intuition, 183 Jñānasphāra, 90 Bhairava as, 23, 25 See also Expansion light of, 48 Jñānasūtra (filament of pure aware- mantra and, 95-96 ness), 177 supreme-, 23, 42, 58, 194 Jñānin, 29 unfolding of, 48, 65-67, 69, 70, and pervasion state, 30 95,171-173 See also Insight, into reality Īśāna, 201 Jnapti (cognitive awareness), 95-97 Īsānaśīla (free), 66 Īśānīśakti (Power of Mastery), 51, 52 Jñe (knowing), 168 Jñeya, 139 See also Powers, supreme; Sakti Īśitā (lordship), 57 See also Realization, object of

Īsitva (lordship), 198 Joy, xiv, 159

Īśvarapratyabhijñakārikā, 2 of contemplation, 49-50 See also Bliss See also Stanzas on Recognition Īśvara principle, 13, 169, 179 Jyesțhā, 16, 18, 73, 192, 201 mātrkā ans, 83-84 See also Siva, Lord, attributes of Jādya (insentience), 153 Jagadānanda, 52, 71 Jyeşțhāśakti, 19, 201 See also Power, Supreme; Shakti See also Bliss; Consciousness Jagadyoni (Wonb of the Universe), Ka, half of, 60, 199 17 mantra of, 63 Jāgrat-jāgrat, 33 See also Kuņdalinī See also Waking state Kakārārdha (unutterable sound), Jāgrat-sușupti, 33 63, 199 See also Slcep state Jāgrat-svapna, 33 Kal, meaning of, 168-169 Kalā, xv, 5, 102, 177, 185, 192, 199, See also Awakening; Dream 201, 204 state, waking in Jāla, 42 experience and, 137-139

See also Thought constructs obscuring energies of, 18, 97-99,

Jīva, 32 128-130 See also Goddess; Māyā

Index 225

Kalācakra, 12, 171 basis of, 18 See also Wheel of Energies dream state and, 30 Kalādhvan, 102 See also Objectivity See also Impurity Karmātman (subject to karma), Kalāgrāsa (devouring of time), 79 153-154, 161-163 Kālagrāsaikatatpara, 164 See also Karma; Rebirth Kalāna (diversification), 59, 168 Kartrmśa (active consciousness), mantra and, 65-67, 85 144-145 perfection and, 89-91, 101-102 Kartrtā (power to act), 155, 168 See also Diversity Kartrtva (all things), 125 Kalāśakti (power of Time), 168 Kartr (universal agent), 150 See also Śakti Kārya (activity), 51, 150, 156-157 Kalāsamkarsini (The Attractress of Kārya (phenomenon), 12, 22 Time), 168 Kārya (products), 77 Kalāśarīra, 18 Kāryāvacchedi (activity of phe- See also Energies, obscuring nomena), 168 Kalāyati, 18 Kashmir, ix, xii, 1 See also Diversity See also Shaivism Kālī, 5, 168, 172 Katr, 137 See also Goddess See also Perception Kālīkakrama Kaulikīśakti, 52 excerpt, 154 See also Sakti; Universe, womb of Kallațabhațța, 2, 6, 80 Kauțilya (crooked), 177 commentary of, 11 Kevala (purity), 81, 152 Kalpana, 23, 170 Khacita (inlaid), 127 See also Perception, differentiated Kha (sky), 78 Kalpita, 14 Khecarī, 13, 116-117, 162, 164 See also Subjectivity -mudrā, 77, 78, 79 Kañcukas, 17, 99, 162, 164 Knowledge See also Māya Body of, xiv, 13, 51, 69-75 Kañcukībhūta, 54 empirical-, as bondage, xiii, xv, See also Soul, fettered 15, 16, 20, 95-97, 127-128 Kara (hand), 111 as food, xv, 87-88 Kāraņa (causal power), 39 ground of, xiii, 19-21, 24, 43, 49, See also Cause; Effect 54-55, 74-76, 113-115, Karaņaśakti (creative power), 157 144-145 See also Creation; Sakti inferior/superior forms of, Karasthita (within reach), 46 19-20 Karma, 155, 161-163, 192 innate, xiv, xv, 10, 51, 53, 76-78, delusion and, xvi, 127-128, 140, 108-111 153-154, 163-164, 167 limited, 127-128, 128-130 impurity of, 17-18, 20, 30, mātrkā and, 21, 62, 71-74, 82-85, 128-130, 161-163 128-130 mantra and, 86-87 perception and, xiii, 13, 15-16, past actions and, 18 28, 97-99, 111-112, 128-130, Karmamala, 17 162, 194

226 THE APHORISMS OF ŚIVA

Knowledge (continued) on obscuring energies, 18, 36, power of, 78, 111-112, 144-145, 47, 134-135, 146 201 Pure-, of the Self, xiv, xvi, 6, 14, on right discernment, 49, 88, 131-132, 133 19, 21, 22, 23, 44, 48, 49, 54, subjectivity consciousness and, 56-57, 62, 70, 73-74, 74, 16, 50, 56, 84-85, 86-87, 76-79, 89-91, 98, 111, 138-139, 193 113-115, 128, 143-144, 166, on upsurge of Bhairava, 23, 25 179, 186, 196, 197, 204 and Virgin Will, 39 rebirth and, xvi, 86-87, 127-128, and vital breath, 106, 124-125, 163-164, 165-166 136-137, 175-178 union and, 14, 16, 18, 23, 26, 27, See also Vimarśini 41, 45, 46 Kșepe (casting forth), 168 Wheel of Energies and, 24 Kşobha (turbulence), 167, 182 See also Jñāna; Mātṛkā Kula (wholeness), 79 Krama (movement of conscious- See also Oneness ness), 25, 26 Kumārī, 38-39 objectivity and, 101 See also Virgin Krama tradition, 4, 25 Kumar (to play), 39 See also Tantra Kuņda (female), 199 Krīdā (play), 190 Kuņdalinī Kriyāśakti, 78, 162, 168 awakening of, 72, 85, 198 mantra and, 85 mantra and, 60, 62, 71-74 See also Action; Śakti mudrā and, 78 Kriyāvaicitrya, 101 state of, 18, 200 See also Action(s); Diversity vital breath and, 59-60, 177 Kșapaņa (severs), 143 See also Shakti; Śiva, Lord Kşatrīya, 42 Kutsa (abhorrent), 39 and study of the Vedas, 43 See also Caste system Laghimā (lightness), 57, 197-198 Kșemarāja, ix, 1 Lakşya (mark), 199 commentary by, ix, 1, 2, 4, 6, 18, Language, xii 21, 23, 25, 26, 45, 47, 49, 61, awareness and, 20, 70, 82-85, 67, 68-69, 73-74, 76, 90, 191, 134-135, 192 193, 196 gutteral consonants of bondage, on conquering delusion, xvi, 128-130 109-111, 128, 133, 154 knowledge and, 24, 71-74, 82-83 on Fourth State, 140, 158-159 mantra and, 60, 69-70, 93-95, and Impurity, 17-18, 20 129 Krama tradition and, 5, 25 See also Mātṛkā; Spcech on mantra, 21, 60-63, 67, 68-69, Lassitude, 185 75-76 Laukika, 13, 17 and nature of consciousness, 14, See also Materialists; Self 45, 49, 50, 53, 58, 60-63, 70-75, 80, 90-91, 101, Layabhāvanā, 101

121-122, 126, 179-180 See also Contemplation, of disso- lution

Index 227

Letters, alphabetic Logicians, 13 gutteral consonants, xvi, Loka 128-130 Kuņdalinī and, 71-74 varying definitions of, 50 Lokānandaḥ, 50 mantra and, 21, 60, 63, 67 See also Bliss; Light, of con- mātṛkā and, 83-84, 129 sciousness Liberation Lord of the Heroes, xiii, 142 and dream state, 29 states of consciousness and, experience of, 38-39, 78-79, 35-36 127-128, 140, 152-153, Lord of the Wheel, 186 163-164, 178, 195 Lordship, 57 guņa states and, 36 Lotus Kuņdalinī and, 71-74 inverted, 43 mātrkā and, 21, 23, 71, 82-85, Love 129 of Lord Śiva, 40 vital breath and, 173-174 Lust, 107 Light, of consciousness Bhāskara and, 6, 62, 173 Madhya Devi (Goddess of the Cen- and bliss, xiv, 49-50 ter), 177 blue (bindu), 10, 37, 69, 174-178 Madhyamā (Middle Voice), 70 contemplation of, 26, 42-46, 47, Mādhyamikas, 13 49-50, 69, 113-115, 178 Madhyanādī (Central Channel), first light called (in Siva Sūtras), 176 xii-xiv, 9-63 Madhyavikāsa, 62 and guru, 80 See also Psychic center(s) in the heart, 44, 45, 73, 199 Madhyavikāsa (center), 177 Kuņdalinī and, 73 Madness, 33 nature of, xiii, 9-10, 24, 41, 47, Mahādevabhațța, 11 54, 55, 57, 62, 82-83, 93-95, Mahādeva mountain, x, xii, 11 106, 108-111, 123-125, Mahākrama, 5 125-126, 130-132, 135-137, Mahamaya, 76 139-140, 144-145, 165, See also Ignorance; Māyā 172-173, 199 Mahāmoha, 151 second light called (in Śiva See also Delusion Sūtras), xiv-xv, 65-91 Mahananda (Great Bliss), 49 third light called (in Śiva See also Bliss Sūtras), xv-xvii, 93-180 Mahānarāyaņopaņișad, 39 undivided, 22, 44, 59, 81-82, 104, Mahāpatha (Great Path), 205 200 Mahat (energy), 66 visions of, 57, 76, 89-91 Mahāvrata (Great Vow), 206 See also Darkness Mahāvyāpti (Great Pervasion), 32 Light of the Tantras, 4 See also Pervasion, state of; See also Tantra Samādhi Limitations, 28, 128-130 Mahcśvarānanda Līnatā, 48 on the heart, 45 See also Absorption on unity, 50

228 THE APHORISMS OF ŚIVA

Māheśvarī, xvi, 145 and mudrā, 77-79 awareness and, 128-130 secret of, xiv, 63, 69-74 Mahimã (greatness), 57, 197-198 Śivo'ham, x Maitra, 194 vital breath and, 70, 175 Male, 199 See also Consciousness; Mātrkā Mālinī, 61, 71, 198 Mantroccāra, 198 See also Withdrawal, mātrka and Mantrodaya (Dawning of Mantra), Manana, 68, 94, 150-152 60, 62,74 See also Concentration See also Mantra; Mātṛkā Manas, 66, 93, 200 Marayati, 39 See also Mind See also Destruction; Māyā Mānavadharmaśāstra, 205 Māriņī Manda (weak), 13 and rebirth, 38 Manifestation, 22, 134-135, 136, See also Destruction 137, 155, 189 Mass of Sounds, 21 emission and, 120-122, 168 See also Mātrkā; Sound Fourth state and, 157-159 Master(s) and the heart, 44 Grace and, 11, 23, 79-80, 82 kriyāśakti and, 168 Kashmiri, 8 mantra and, 61-63, 66, 69-70, 85, as means, xiv, 79-82, 166, 202 142-145 reverence of, 186 mātrkā and, 82-85, 129 and state of wonder, 37-38, 82 Māyā and, 54-55, 121 See also Siddha powers of, 51-53, 162, 164, Mastery, power of, 52 167-169, 185, 190, 204 See also Siddha reversal of, 101-104, 127-128 Materialists, 13 and Ubiquitous Lord, 49 Mātrā (experience), 137 See also Mātrkā Mātṛkā Mano bindu, 199 awakening of, xiv, 23, 71-74, Mantavyatā, 96 82-85 See also Thought constructs as ground of knowledge, xiii, Manthānabhairava (Churning 19-21 Bhairava), 36 Kuņdalinī and, 71-74 Mantra mantra and, 21, 59-63, 83, 85 articulation of, 198 power of, 21, 23, 61-63, 71, 73, common talk and, xvi, 141-143 82-83, 128-130, 145 dawning of, 60-63, 76 See also Language; Mantra; deity of, 67, 73-74 Shakti; experience of, xiv, 53, 59, 62, 68, Speech; Sound 76-79, 142-144, 195 Mātṛkāśakti, 145 Hamsa, 71, 142, 143, 200 See also Mātṛkā, power of; Śakti and karma, 86-87 Matsyavalana (movement of the Master and, 80-82 Fish), 123-125 mātrkā and, 21, 71-74, 82-85 Maurkhya (stupidity), 153 and Mind, xiv, 62, 65-67, 93-95, Māyā 132-133, 135, 142-144 deep sleep and, xiii, 30-32,

Index 229

34-35 fixing of, in Heart, xiv, 42-46 as lack of discernment, xv, 54, guņas and, 54-55 97-99,108 as Mantra, xiv, 62, 65-67 mantra and, 77 obscuring energies and, 15-19, perception and, 28, 66, 122-123, 128-130, 139 20, 54, 96-97, 106-108, 121, phonemes of, xvi, 128-130, 129, 137-139, 150-152, 132-133, 135-137 153-154, 159, 161-163, 169 as Self, xv, 93-95, 200 principles of, 13, 97, 98, 99-105, speech and, 20, 128-130 180 stability of, xvii, 23, 110, speech and, 17, 20, 128-130 132-133, 142-144, 159-161 Virgin Will and, 39 and vital breath, 62, 70, 135-137, and vital breath, 176, 178 174-178 Māyāpramātr (worldly soul), 179 See also Yoga, and penetration of Māyīya, 12, 86, 96 mind See also Subjectivity Moha (delusion), 36, 150-152, Māyīyamala, 15, 192 161-163 and consciousness, 17 See also Sleep state; Tamas guņa deep sleep state and, 32 Mohakārya, 162 duality and, 16, 20, 127-128 See also Delusion See also Bondage; Māyā Monism, 1, 2 Meditation Krama tradition and, 5 dhyāna practice of, 30 Moon, 74 fixed in the heart, 42-46 and creation, 9, 10, 54, 56, 144, mantra and, 59-63, 67, 77-79, 190 199 Kundalinī and, 73 object of, 89-91, 103-104, 184 and lunar nectar, 42 on Pure Principle, 47, 67-68, and vital breath, 59-60, 62, 124, 101-104, 105-106 177 Melāpa, 52 Mouth of the Yogini, 52 See also Union Movement, 104 Memory, 158 Mudrā, 25, 42, 74, 132-133, 140-141 and consciousness, 27 defined, 77-79 deep sleep state and, 30-31 Kuņdalinī and, 78 speech and, 20, 128-130 See also Practice(s), yogic and Time, 170-171 Mukha (opening), 104 Merging, xvii Mulādhāra (root support cakra), See also Union 72, 200 Meyatva, 171-173 Muņdaka Upanișad, 199 See also Objectivity See also Upanishad Middle Voice (Madhyamā), 70 Mūrchā (lack of consciousness), 153 Mīmāmsakas, 13 Mūrtiśakti (Power of Form), 51, 52, Mind 54 beyond the, 43, 45-46, 80 eight forms of, 55 expansion of, xiv, 23, 43, 74-76, mātṛkā and, 83-84 89-91 See also Powers, supreme; Śakti

230 THE APHORISMS OF ŚIVA

Mūrtivaicitrya, 102 Niyati (necessity), 97, 192 See also Form(s) Non-duality Mysticism, 6 mātṛkā and, 21, 70-74, 82-85, 129 Nada (silent sound), 62, 70, 142, See also Liberation; Union 185,200 Non-existence, 13 and Time, 169 obscured soul and, 15 See also Resonance Nadi (channels), 174-178 Obeisance, 10 See also Breath, vital Objectivity, 50, 172, 201 Naiyayika, 13 dream state and, 33 See also Logicians experience of, 37-38, 59-60, 67, Nature, one's own true. See Self; 155 Śiva, Lord; Svasvarūpa and the heart, 43 Nectar, 42 Kuņdalinī and, 73 Neti, neti (not this, not this), 172 manifestation of, 29, 101, 102, Netratantra 112, 146-147, 168, 171-173 excerpt, 125 obscured, 12, 106-108, 126, Nibhālana, 65, 87, 93, 127 128-130, 161-163 See also Concentration sleep state and, 34 Nijābhāsa, 22 of sound, 21 See also Light, of consciousness Virgin Will and, 39 Nijasthiti (abiding state), 47, waking state and, 33, 95 149-150 Obscuration, 9, 31, 185, 192, 204 Nimeșa, 12, 24, 132-133 absence of, 22, 23, 24, 27, 42, 61, See also Creation; Siva, Lord, 106-108, 117-118 contraction of; Withdrawal dream state and, 29, 30 Nimīlana, 160, 201 ignorance and, 14, 76, 97-99, See also Contemplation 150-152, 167 Niracara (scriptural injunction), 73 of objectivity, 12, 128-130 Nirānanda, 47, 49 powers of, 16-19, 54-55, 97-99, See also Tranquility 167-169 Nirantarasambhogarasa (sexual of Self (Lord Śiva), 10-11, 12, 14, union), 124 20, 21, 116-117, 153-154, 159, Nirmanaska, 43 161-163 See also Mind, expansion of speech and, 15-16, 20, 128-130 Nirupādhijyotis (boundless light), three gunas and, 35-36, 96-97 139 Offering, 206 Nirvāņa, 184 of body as oblation, 86-87 See also Samādhi See also Sacrifice Nișkala (without parts), 142 OM, 142, 199 Nişpādya, 138 See also Mantra Nityodita, 10 Oneness See also Creation awareness of, 79, 82, 84, Nivrttikalā, 204 116-117, 135-137, 142-144, See also Earth principle 152-153, 178

Index 231

of light of consciousness, 49, 175 Paraśāktabala (empowerment), 155 mantra and, 69-75 Parāśakti, 39, 44-45, 61, 123 See also Equality consciousness See also Goddess; Shakti One-pointed concentration, 68 Parasaņvittirūpā, 79 See also Awareness, steadfast- See also Awareness, mudrā and ness of; Concentration Parasvātantrya, 57 See also Freedom Padastha (established in one place), Paratattvasamāveśa (highest reali- 30 ty), 108 See also Absorption; Meditation Parātitā, 18 Paduka (Master's sandals), 81 See also Will Pain, xvi, 97-99, 150-152 Parātrīśikā, 203 See also Guņa; Pleasure Paravac (highest level of speech), Pallavita (vigorous), 100 21, 60, 61 Pāñcarātrins, 13 Kuņdalinī and, 72-73 Parādvayaprathā (non-dual aware- mantra and, 70 ness), 70 See also Speech Parāhaņbhāva (Supreme Egoity), Paravisarga (Supreme Emission), 142 199 Parahantavimarśa, 61 See also Emission, power of See also I Consciousness, pure Parimitapramātrbhāva, 98 Parā jīvakalā (life force), 201 See also Subjectivity Parajñāna (Supreme Knowledge), Paripūrņa (perfect), 138 23 Paripūrņatā (plentitude), 87 See also Knowledge, pure Parispanda, 22 Paramamāheśvarya, 57 See also Vibration See also Powers, supreme Parodaya, 100 Parāmarśakriyā (self-awareness), 78 See also Supreme Arising Parāmarśana, 94 Pārvatī, 135 See also Awareness See also Goddcss; Śakti Paramārtha (ultimate reality), 68 Passion, 33, 96 See also Reality See also Impurity Paramārthena, 184-185 Past, 44, 79, 164, 168 See also Self See also Future Paramārthika, 13 Pāśupatas, 206 See also Freedom Paśu (slave), 16, 129, 162, 164 Paramodaya (Supreme Emer- See also Soul, fettered gence), 74 Paśuvartinī (Śiva's control), 186 Parampadam (supreme state), 182 Paśyantī, 70 Paranāda (supreme resonance), 70, See also Intuition, unfolding of 71, 135-137 Path of Denotation, 102 Parānanda (Supreme Bliss), 47, 49 Path of the Great Lord, 102 See also Bliss Path of Time, 102 Parāpara (middle level), 200 Path of Totality, 79 Parāpratibhā, 23, 25 Pati, 31, 129, 195 See also Intuition See also Liberation

232 THE APHORISMS OF ŚIVA

Patitva (all-powerful), 63 manifestation and, 63, 134-139 Paudgala (individual soul), 142 mantra and, 60, 63, 82-83 Pavamāna (purifying fire), 123-125 range of, 17, 74, 128-130 Pavanaśakti (power of vital See also Impurity; Language; breath), 173 Mātṛkā; Speech See also Sakti Piņdastha, 29 Peace See also Body, individual ego and deep sleep state and, 34 Pińgalā, 175, 177 state of, 78, 164 See also Psychic centers Perception, xii Plane(s) during deep sleep dreaming, 34 of Attainment, 48, 49 differentiated, 23, 29, 32, 33, of Being, 113-115 97-99, 102, 137-139, 154, beyond mind, 23 161-163, 164, 168, 170 emergence of, xvi, 102 and knowledge, xiii, 15-16, of the heart, 44-46 19-20, 41, 57, 97-99, 102-104, of nothingness, 54 117-118, 172-173, 194 of Rest, 47, 49 language and, 20-21, 128-130 of Unfolding, 49 light of being and, 6, 27, 175-176 of union (wonder), 37, 141 reality and, 3, 20, 38-39, 57-58, Pleasure, xvi, 97-99, 150-152 66, 89-91, 103, 137-139, See also Guņa; Pain 146-147, 154-155, 183 Power, supreme yoga and, xiv, xvi, 23, 26, 38, four sources of, 16-19, 83, 162, 42-46, 57, 93, 154-155, 164, 192 159-161, 172, 177, 179, 186 grace and, 79-82, 145-146, 164 See also Consciousness Lord Siva and, 9, 12, 13, 16, Perfection, xv, 22-23, 89-91, 100-104 18-19, 24, 25, 47, 125-126, conquering delusion and, 146-147, 179-180 108-111 and manifestation, 51-53, 83-84, mantra and, 60-63, 143-144 125-126, 137-139, 162, 164, Master and, 80-82 167-169, 190, 201 obscuration and, 106-108 mantra and, 68-69, 76-79, 93, vital breath and, 174-178, 179 142-144, 195 See also Siddha Mātrkā as, 21, 71-74, 82-85, 129 Persistence, xvi, 9, 18, 25, 26, mudrā and, 78-79 115-116, 147, 149-150 pure cgo and, 3, 60, 62, 63, awareness and, 27, 36, 78 89-91, 155, 178-179 and the heart, 44 vibration of, 10, 23, 60-63 jyeșțhāśakti and, 19 vital breath and, 59, 63, 135-137, vital breath and, 173 171-173, 176-178 See also Creation; Siva, Lord and Will, xiii, 14, 38-39, 184-185 Personality, 3 Pervasion, state of, 30, 32 yogic powers (siddhis) and, 53, 57,76, 91, 156-157, 197 See also Samādhi See also Consciousness, fifty Phonemes powers Kuņdalinī and, 73 of; Mantra

Index 233

Prabhajñana, 178 Prakalpana (attention), 160 See also Breath, vital Prākāmya (forbearance), 57, 197 Prabhuśakti (freedom), 105, 193 Prakāśa (illumination), 36 Prabhutva, 56, 73 See also Sattva guņa; Waking See also Self state Prabuddhatāvrtti (enlightenment), Prakāśamānatā, 69 89 See also Manifestation Prabuddha (well awakened), 33, Prakriyādeha, 51, 53, 105 36, 142 See also Action; Body of Action Practice(s), yogic, 23, 50, 56, 208 Prakrti (material nature), 204 contemplation, 23, 26, 27, 47, guņa states and, 36, 54 49-50, 52-53, 59-60, 87-88, mantra and, 75 93, 103-104, 107, 121-122, Māyā and, 99 130-132, 139-140, 159-161, Pralaya, 32, 155 186 See also Destruction, deep sleep delusion and, xv, 76, 108-111, state and 150-152, 163-164 Pramanabhava, 62 dhāraņā (concentration), 106, See also Knowledge 159 Pramā (pure perception), 102 Dhyāna meditation, 30, 107 See also Insight fixing of mind in the heart, xiv, Pramātṛbhāva, 34 42-46 See also Subjectivity and Fourth State of contempla- Prameyabhāva, 33 tion, 27-28, 78, 103-104, mantra and, 62 130-132, 157-159 See also Objectivity mantra and, 59-63, 67, 72, 74-76, Pramitibhava (pure awareness), 71, 93, 93-94, 142-144 201 and Master, 82 Prāņa, 59, 105-106, 135-137 and mastery of Wheel of Ener- mantra and, 62 gies, xiv, 23, 56-58, 100, and time, 171-173 163-164, 166 See also Breath, vital; Cognition mudrā(s) and, 25, 42, 74, 76, 77 Prāņacakra (breathing cycle), prāņāyama, 106 171-173 visualization, 103-104 Prāņacittātman, 62 and vital breath, 30, 42, 46, 59, See also Mind; Breath, vital 93, 105-106, 135-137, Prāņa Kuņdalinī, 177 171-173, 174-178 See also Sakti, kuņdalinī See also Awareness, steadfast- Prāņamaya, 174 ness of; See also Breath, vital Breath, vital; Yoga Prananarupa, 200 Pradhāna, 97 See also Breath, vital See also Body, human; Sense(s); Prāņana (vital impulse), 84, 136, Thought constructs 160, 166, 172 Praise, 190 Prāņaakti (power of vital brcath), Prajāpati (the creator), 43 176 Prajñārjuna, 11 See also Sakti

234 THE APHORISMS OF IVA

Pranava (OM), 142 Pravrtti (activity), 36 Prāņavrtti (life force), 172 See also Dream state; Rajas guņa Prāņāyama (regulation of breath), Pravṛttikalanā (phenomenal 106 action), 121 Prāpti (attainment), 57, 197 Prayer Prarabdhakarma, 167 uninterrupted, 46 See also Karma Present, 171 Praśama, 167 See also Time See also Tranquility Pride, 3, 150-152 Prasara (expansion), 99, 104-106 Pronmeșa (expanded state), 59-60 Prathā, 15 See also Consciousness See also Perception Prthvītattva (Earth Principle), 204 Prathamāmśa (first phase), 103 Psychic centers, 37, 176-177 Prathana, 57 iḍā, 105, 175 See also Vision mantra and, 62, 76 Pratibhā, 23, 48 nadi, 174-175 mantra and, 95 Pumtattva, 54 See also Intuition See also Māyā Pratibhava, 29 Pure Knowledge, xiv, 6, 56-57, See also Liberation 89-91, 131-132, 179, 186, 197, Pratibhodaya, 42 204 See also Intuition, supreme mantra and, 76-79, 143-144 Pratibimba (reflection), Mudrā, 77 Master and, 80-82 Pratișțhākalā, 204 rebirth and, 128, 155-156, See also Prakrti 163-164, 165-166 Pratișthāsthāna (well established Pure Path, 54, 83, 98, 195 abode), 44 Pure Principle, xiv Pratīti (flux of perception), 102, 103 contemplation of, 47 Pratsr samvit (enquiring conscious- mantra and, 69-75 ness), 81 Māyā and, 98 Pratyabhijñā, 1, 2 Purification, 140 compared to Krama, 4 fire of, 123-125 mantra and, 93 grace and, 22, 81-82 right discernment and, 48 mantra and, 65-67, 142-144 See also Awareness; Insight; Pūrņāham, 69, 109 Recognition See also I consciousness, pure Pratyabhijñāhrdaya (Heart of Recogni- Purusa, 44, 99, 182 tion), 176 See also Prakrti; Self Pratyāhāra, 106, 107 Purușottama (best of men), 142 See also Sense(s), mastery of Pūrvāparabhūta, 170 Pratyaya, 17, 128, 175, 193 See also Elements See also Perception Puryaştaka, 13, 54-55, 115-116, 166, Pratyayaikatānatā (one-pointed 186 concentration), 68 guņas and, 96 See also Awareness, steadfast- subjectivity and, 98, 151-152, ness of 164

Index 235

See also Body, human, subtle -; stages of, 13, 104-106, 108, 128, Subtle body 134-135, 161, 164-166 and state of wonder, 37-38, Qualities, essential. See Guņa 89-91 See also Siva, Lord, realization of Radiance, divine, 10, 87, 117-118, Rebirth 123-125 cessation of, 38-39, 43, 127-128, of Bhairava, 22 163-164, 166 grace and, 66 limited knowledge and, xvi, mantra and, 69-75, 86-87 127-128, 153-154, 161-163, See also Light, of consciousness 167 Rāga (attachment), 97-99, 192 Recognition, 82 Rajas, 35, 36, 96, 118 See also Pratyabhijñā See also Guņa Renunciation Rajyate (appearance), 115 frecdom and, 105 Ramaņa, 22 Resonance, 175, 200 See also Destruction Revelation, x Raņga (stage), 115 of Lord Siva, xi-xii, 12 Rasa (aesthetic delight), 22, 37, 113, Master and, 81-82 116, 131-132, 138, 160, 185 Śivānanda and, 5 See also Bliss Reversal, 101, 104 Raudrī, 16, 18, 73, 192 Rsi (enlightened sage), 82 mātṛkā and, 83-84 Rudrapramātr (Rudra-subject), 109 See also Siva, Lord, attributes of Rudrayāmala, 71 Raudrīśakti, 19, 202 See also Sakti, and Śiva; Union See also Power, Supreme; Shakti Rūpa (basic state), 57, 185 Ravaņa (resound), 22 Rūpastha (established in form), 32 Reality, x, 132 See also Sleep state light of being, and, 6, 10-11, Rūpayati (creator of forms), 32 44-45, 55, 57, 172-173 mantra and, 68-69, 142-144 Śabda, 17, 128-130 Master and, 80-82 See also Specch monism and, 3 Sabdabrahman (Absolute Word), principles of, 98, 104-106 175 union and, 14, 20, 23, 47, Śabdarāśi, 21, 70, 128-130, 130-132, 100-104, 108, 154-155, 159 185 Realization See also Mātrkā; Sound mantra and, 60-63, 67, 142-144 Sacrifice Master and, 79-82, 186 mantra and, 86-87 means to, 47, 48, 50, 65-66, 67-69, perfection and, 22 74-75,79-82, 108-111, Sun and Moon, and, 54, 56 113-115, 134-135, 145, 178, 208 Sadāśiva principle, 13, 179 object of, 42, 100-104, 130-132, Sadbhava, 184 139 See also Siva, Lord,-nature shakti of, 19, 23, 71-74, 78, Sadguru (perfected Master), 81 177-178 See also Guru; Master; Siddha

236 THE APHORISMS OF ŚIVA

Sādhāraņa, 29 Dhārikāśakti, 103 See also Perception Dhiśakti, 118 Sadodita (ever present), 149 Hārdīśakti, 51-52 Sādrśya (imitation), 114 Icchāśakti, 83, 103 Sadyojata (form of Mantra), 73, 201 and innate knowledge, 10, 49 Sahaja (innate), 76, 93, 94, 119 Īśānīśakti, 51-52 See also Knowledge, innate Jñānaśakti, 78 Sahajāloka, 109 See also Light, of consciousness Jyeșțhāśakti, 19, 97, 201 Kalāśakti, 168 Sahajavidyā, 127 See also Knowledge, innate Kāraņaśakti, 157 Kriyāśakti, 78, 85, 168 Sāhasa (thrill of energy), 52 Kuņdalinī, 18, 59-60, 60, 62, mantra and, 69 71-74, 72, 78, 85, 177, 198, 200 See also Bliss; Powers, supreme of mantra, 60, 62, 63, 73-74 Sahrdaya (aesthetes), 117 Mātṛkāśakti, 145 Śaivajñāna (Śaiva teaching), 167 Mūrtiśakti, 51-52 See also Saivism, Kashmiri Śaivasiddhānta, 1 Parashakti (Goddess), 39, 61 Pavanaśakti, 173 Śaiva Tantras, 1 Prāņaśakti, 176 Śaivism, Kashmiri, ix, xii Śāmbhaviśakti, 79-80 and activity of consciousness, and Śiva, 45, 48, 52, 60-61, 14, 32-33, 60-61, 66-67, 71-74, 79-82, 85, 103-104, 90-91, 167 168, 179, 198 authors of, 2 Svātantryaśakti, 93 Krama tradition of, 4 Vāmaśakti (or monism of, 3 Vyomavāmeśvari), 18, 51-52, and Pratyabhijñā, 2 83-84, 202 symbolism of the heart in, 44 Vimarśaśakti, xi Sakala, 100, 155 Vimohanī, 10 See also Union, of energies vital breath and, 177 Sakşāt, 11, 12, 77 See also Cakras; Shakti See also Siva, Lord, realization of Śaktipata, 11, 40, 65, 202 Sakşāt (directly), 18 See also Grace; Master; Siddha Sakșātkāra, 57 Śaktisamdhāne, 53 See also Self Śākta (empowered), 142, 198 See also Contemplation; Energy,

Śāktavijñāna, 13, 134 union of Śāktoccāra, 142 See also Ego, temporal See also Energy Śakti Śāktollāsa (divine power), 146 Aghorāśakti, 23, 129-130 See also Power, supreme Āhlādaśakti, 59 Samādhāna, 42-46 Ambikāśakti (or Ambā), 19, See also Mind, fixing of the 83-84 Samādhi, 32, 34, 91, 106, 201 Anakhyaśakti, 26 Ānandaśakti, 18 bliss of, 35 mantra and, 62-63 Apūraņīśakti, 51-52 and planes of wonder, 37

Index 237

vital breath and, 177 See also Vibration See also Contemplation; Mantra; Samsara (cycle of birth/death), 43, Sleep State 89, 99, 167 Samāhita (attentive), 34 See also Rebirth See also Dream state Samsāravamana (phenomenal exis- Sāmānyaspanda, 62, 71, 99 tence), 193 See also Mantra; Spanda; Vibra- Samsārin, 164 tion, universal See also Transmigration Samāpatti, 136 Saņskāra, 30 See also Contemplation deep sleep state and, 32 Sāmarasya, 23 See also Thought constructs See also Union Samutthāna, 76 Samāveśa (penetrating), 138 See also Contemplation, of Śāmbhava, 94, 110, 137, 198 mantra See also I consciousness, pure Samvedana (intuitive awareness), Śāmbhavajñāna, 13 66, 83, 112 See also Grace; Realization Samvitti, 184 Śāmbhavasamāveśa, 23 See also Awareness See also Contemplation, state of Śāmbhavīśakti (Śiva's grace), 79, Sāmya, 135, 154 See also Oneness 81,202 Samyagucchūnatā, 63 See also Siva, Lord Śāmbhavopāya, 23 See also Awareness Samyak (perfectly), 144 See also Practice, yogic Sañcāra (flow), 142 Śāmbhavopāya (Divine Means), 22 Sańkalpa (discourse), 190 Samgata (consistent), 33 Śaņkara, Lord. See Śiva, Lord See also Dream state Sanskrit, 192, 199 Samghatta (pulsing union), 45 See also Sakti; Śiva, Lord guru in, 80 mudrā in, 77-79 Samghattastha (aggregate of ele- translation and, 7, 50 ments), 105 and Western grammar, xi, 7 Samhāra, 19, 24 and Whcel of Mātrkā, 61, 85 See also Withdrawal See also Alphabet, letters of Samkalpa (intent), 93, 94 Śāntakalā, 204 emission and, 121-122 See also Pure Knowledge mantra and, 95 Śānta (peaceful), 34 Sāņkhya, 13 See also Sleep state Saņkhyāne (enumeration), 168 Śāntātītakalā, 204 See also Diversity See also Sakti; Śiva, Lord Samkoca, 104, 166 Sāra (essence), 59, 60 See also Withdrawal Saravbhavodbhava (arising Samkucita, 41 nature), 49 See also Siva, Lord, contraction See also Siva, Lord; Ubiquitous of Lord Sampūrņa (complete), 171 Sarvānuprāņana, 135 Samrambha, 45, 97 See also Power, supreme

238 THE APHORISMS OF ŚIVA

Sarvaprakāśa, 136 110, 119, 130-132, 166 See also Manifestation See also Consciousness; Siva, Sarvārthapratibhāsa, 83 Lord See also Manifestation Selfishness, 3 Sarvasāmānyarūpa, 14 Abhinavagupta on, 8 See also Consciousness, nature of Sensation(s), 28, 53, 94, 96-97, 107 Śārvatattva, 22 devoid of thought construct, 54, See also Universe, state of 103, 132-133, 159-161 Sarvatobhadra, 29 Fourth state and, 158-159 See also Equality consciousness mātrkā and, 83, 128-130 Sarvecchā, 38 subjective awareness and, See also Will, universal 151-152, 161-163 Śāstra, 5 Senses, x, xv, 53, 166 Sat, 48 deep sleep state and, 31, 34 See also Being illumined, 52 Sattā (Being), 53, 69 inner awareness and, 25, 62, 96, Sattva, 35, 113, 117 116-117, 150-152 See also Guņa knowledge and, 95-97, 117-118, Satyātman (true Self), 48 128-130, 156-157 See also Self; Śiva, Lord mastery of, 36, 104-106, 107-108, Savedyasuşupti (objective content), 111-112, 132-133, 150-152, 32 154-155, 186 See also Sleep state mind and, xvii, 23, 93-95, Savikalpa-samvedana (conceptual- 117-118, 128-130 izing), 129-130 speech and, 20, 128-130 Screen, of existence, 103 waking state and, 28 Seed See also Illusion consciousness as, 41, 59-60 Sexual union, 124 of the universe, 31-32, 44 Śhaivism, Kashmiri. See Śaivism, Self Kashmiri changelessness of, 24, 44 Shakti. See Śakti consciousness and, xi, xiii, 5, Shiva, Lord. See Siva, Lord 13-14, 42-46, 49, 55, 56-57, Siddha, x 59-63, 68, 69-75, 86-87, Aphorisms of Śiva, and, 11 113-115, 125-126, 129, 156, dreams of a, x-xii 159, 159-161, 181-186, 206 grace (śaktipāt) of a, 11, 79-82 heart of the, 44, 46 as proof, 20 knowledge of the, xiv, xv, xvi, 8, and Siva nature, 14, 22-23, 27, 9, 48, 56, 58, 68-69, 76-79, 38,78-79 129, 143-144, 145, 154-156 Siddhānta (ultimate purport), 178 Mind as, xv, 42, 93-95, 159-161 Siddhas (illumined senses), 52 obscured, 10-11, 12, 51, 53-54, Siddhi (yogic powers), 53, 57, 91, 106-108, 128-130, 161-163, 127, 156, 186, 197 167-169 mantra and, 63, 76 pure I consciousness of, 5-6, 41, vimarśa and, 107-108 47, 61-62, 69-75, 82, 86-87, vital channels and, 105-106, 175

Index 239

Silence See also Siva, Lord deep sleep state and, 31-32 Śiva, Lord, x, 9-10 Śiva-consciousness. See Śivacai- tanya; Śiva, Lord,-nature attributes of (divine), 14, 16-19, Śivānanda, 4-5 40-41, 48, 49, 61, 71-74, Śiva rock, xii 79-80, 94, 125, 144-145, 170, Śivarūpatā (Siva's Being), 134-135 186, 200, 201 Śiva Sūtras, ix compassion of, 12 and arising of innate knowl- and consciousness, xi, xiv, 10, edge, xiv-xV 11, 12, 16, 45, 47, 54, 56-57, and light of consciousness, 59-60, 65-67, 71-74, 98, xiii-xiv 125-126, 135-137, 146-147, mythic origin of, x 149-150, 178, 186 and vibration of power, xv-xvii contraction of, 12, 13, 19, 24, 26, Śivatā, 66, 130-132 41, 45, 54, 61, 66, 99-104, See also Śiva, Lord,-nature 115-116, 132, 149-150, Śivatanuśāstra, 190 161-163, 181 Śivatattva, 100 expansion of, 12, 13, 22, 23, 24, Śivavyāpti, 110 41, 45, 46, 49-50, 52, 59-60, See also Siva, Lord,-nature 63, 69, 98-99, 104-106, 132, Śivo'ham [mantra], x 149-150, 151-152, 161 Sky of Consciousness, xiv, 76, 77, grace of, 79-82 172-173, 183, 194, 206 Kashmiri Saivism and, 3 elements and, 104-106 and mātṛkā, 21, 71, 82-85 mudrā of, 78-79 -nature, 10-12, 14, 20, 21, 24, vital breath and, 177-178 40-41, 45, 47, 56, 63, 71, 78, 79-82, 83, 98, 104-106, 110, Sleep state, xvii, x-xi, 182, 200 awakening within, 33, 43 113-115, 125-126, 130-132, and consciousness, 27, 30-32, 42, 139-140, 144-145, 147, 46, 131-132 154-156, 165, 180, 184, 200 dream state during, 34 obeisance to, 10 of Kuņdalinī, 73 obscuration and, 10-11, 12, Māyā and, xiii, 30, 32 17-19, 54-55, 96-97, 106-108, and samādhi, 35, 43 116-117, 128-130, 150-152, tamas guņa and, 36 153-154, 161-163, 167 vitality of, 157-159, 184 realizing, xiv, xvi, 8, 10-11, 13, Smaraņa, 170-171 25, 56, 63, 78-79, 100-104, See also Memory 125-126, 134-135, 139-140, Snowy Mountains, 9 178 Soma, 42, 190 and Sakti, 48, 51-52, 60-61, See also Nectar 71-74, 79-82, 85, 103-104, Somānanda, 2, 114 168, 179, 198 Soul, xvi, 13 Tantras and, 5, 71-74, 80-82 dream state and, 29-30 Śivabindu, 72 fettered, individual, 13, 18, 20, Śivacaitanya (Śiva-consciousness), 28, 31, 35, 51, 54-55, 80, 94, 47 97-99, 128-130, 142, 143-144,

240 THE APHORISMS OF ŚIVA

Soul (continued) 128-130, 193 153-154, 161-163, 164, 167, Kuņdalinī and, 71-74 182, 186 mantra and, 60-63, 70-75 guņa and, 35-36, 96 obscuration and, 20, 113-115, karma and, xvi, 86-87, 153-154, 128-130, 186 167 Spharamatra (unfolding), 171-173 liberated, xvi, xvii, 86-87, Sphuraņa (effulgent flow), 45, 50 143-144, 152-153, 163-164, mantra and, 69-75 166, 195 See also Act, the Pure; Awareness Śiva-nature of, 10-11, 20, 21, 24, Sphurati, 28 46, 71-74, 78-79, 86-87, See also Cognition 89-91, 115-116, 125-126, Sphurattā, 10, 118, 173 130-132, 135-137, 139-140, See also Light; Radiance 154-156, 178 Śrīkaņțhabhațța, 11 Supreme-, 24, 111 Śrītantrasadbhāva, 21, 71, 73-74 Sound See also Tantra articulate, 70-74, 128-130, Srșți (emission), 39, 59, 121-122 134-135 mudrā and, 78 of awareness, 44, 60, 128-130, See also Rebirth 199 Stabdatā (stiffness), 173 Kuņdalinī and, 71-74 Stability, 104, 159-161 manifest universe and, 21, 53, Stanzas on Recognition, 2 69-70, 185, 200 Stanzas on Vibration, 1, 2, 149-150, mantra and, 63, 67, 70, 82-85 152 unstruck-, 21, 62, 71, 83, 84, 175, Bhāskara's commentary and, 46 200 excerpt, 181-186 See also Mantra; Mātṛkā and Fourth State, 28 Space on mantra, 76 path of, 102 and pure I AM concept, 4, 6, 56, twelve-finger, 124, 175 61-62, 90 Spandakarikās, 2, 45, 181-186 and union of elements, 56 See also Stanzas on Vibration See also Spandakarikās Spanda (pulse of consciousness), Sthiti, (stable state), 19, 42, 144-145, 61-62, 146-147, 167, 183 159-161 emission and, 120-122 mudrā and, 78 mātrkā and, 83-84 See also Persistence mind and, 67, 159 Stupidity, 153-154 vital breath and, 176 See also Ignorance See also Sakti Stuti (praise), 190 Spandasūtra, 11 Subjectivity, xvi, 12, 172, 181, 193, See also Aphorisms on Vibration 201 Sparśa (tactile sensation), 83 bondage and, 15-16, 86, 96-97, Speech 128-130 articulation of, 70-74, 93, deep sleep state and, 34 128-130, 134-135, 198, 200 and discernment of conscious- knowledge and, 15, 24, 60, ness, 14, 32, 33, 39, 128-130,

Index 241

138, 149-150, 161-163, 164 Suvikșipta, 33 and dream state, 34 See also Dream state Kuņdalinī and, 73 Svabala, 56, 62, 127-128, 184-185 universal-, 50, 155 See also Nature, one's own true waking state and, 29, 33, 98-99 Svabhāva (essential nature), 22, 82 Subtle body, 13, 54-55, 186 emission and, 121-122 guņas and, 96-97 Svabhāvasiddha, 31 Self and, 115-116, 151-152, 164 Svacchandatantra, 40, 72, 109, 110, Śuci (radiance), 123 191 Śuddhasrți, 85 excerpt, 139, 174, 176 See also Manifestation Svadhisthanabala (ground of Śuddhavidyā, 90, 179 being), 119-120 See also Pure Knowledge Svajyotistva, 98 Suffering, 154-156 See also Śiva, Lord, -naturc Suicide, ritual, 205 Svaloka, 108 Sukșmavāgrūpa (inner speech), 63 See also Light, of consciousness Sun, 54, 56, 184 Svānandocchalattā (innate bliss), Kuņdalinī and, 73 78-79 and vital breath, 62, 124, 173, Svantantrya (autonomy), 168 177 Svānubhava, 157 Śūnya, 31, 172 See also Self See also Emptiness Svānubhavasiddha, 12 Śūnyapramatr, 32 See also Experience, of existence See also Void Svapada (original state), 66 Suprabuddha (yogi), 109 See also Consciousness See also Practice(s), yogic; Yoga Svapna-sușupti, 34 Suprasanna (very blissful), 34 See also Sleep state See also Bliss; Fourth State; Sleep Svapna-svapna, 33 state See also Dream state Supreme Arising, 100-104 Svapnasvātantrya, 42 Sūri, 11 See also Frecdom, and dreams Suși (cavity), 176 Svaprakāśa (self-illuminating), 14 Susprabuddha (completely well Svapramoda, 49 awakened), 33 See also Joy, of contemplation Sușumnā, xvii, 174, 175, 177, 183, Svarasa, 59 198 See also Rasa; Self mantra and, 62, 63 Svarūpa, 12, 22, 151-152 See also Psychic centers dream state and, 29-30 Sușupti, 200 See also Siva, Lord, nature of See also Sleep state Svarūpahani, 28 Sușupti-jāgrat, 34 See also Soul, fettered See also Sleep state; Waking state Svarūpaprathā, 160 Sușupti-sușupti, 34 See also Perception; Svarūpa See also Sleep state Svasiddhi (itself), 147 Sușupti-svapna, 34 Svasthiti (state of being), 24, 179, 183 See also Dream state; Sleep state guņa and, 35-36

242 THE APHORISMS OF ŚIVA

Svasvabhāva, 5 Tanmaya, 175 manifestation of, 46 See also Oneness mantra and, 68-69 Tantra, 4 right discernment and, 48 cakra and, 193 three gunas and, 35 essence of, 21 See also Self and Kuņdalinī, 72-74 Svasvarūpaikaghanatā, 27 on Master, 81-82 See also Being, undivided method(s) of, 105 Svasvarūpānubhava, 162 mudrā and, 77-79 See also Experience; Svasvarūpa Tantrāloka, 4, 203 Svasvarūpa (one's own true See also Tantra nature), 11, 21, 22, 46, 155, 192 Tāraka (immaculate saviour), 200 changelessness of, 24 Tatastha (detached), 115 elements and, 104-106 See also Detachment vision and, 42-46, 76 Tatpuruşa, 201 See also Self; Śiva, Lord Tatspanda (vibration), 172 Svātantrya, 23, 57 See also Spanda Kuņdalinī and, 72 Tattva, 32, 54 mantra and, 85 of obscuration, 97-99, 128-130 Māyā and, 99 and Time, 169 See also Autonomy; Freedom, See also Experience and consciousness Tattvārthacintāmaņi, 11 Svātantryaśakti (creative freedom), Tattvikasvarūpa (true nature), 121 93 Tejas (radiant power), 86 See also Freedom; Sakti Thought constructs Svātmacamatkaraņa, 88 absence of, 54, 206 See also Wonder, state of dreaming and, xiii, 29, 30, 89-91 Svātmalābha, 9 ignorance and, 16-19, 154, 167, See also Realization; Self 170 Svātman, 9 purification of, 65-67, 93, 106, See also Self 131-132 Svātmasthiti (abiding state), 174 rcality and, 6, 42-46, 66-67, Svatmavikasarasa, 129 128-130, 190 See also Expansion; Self and samskāra, 30 Svavyavasthāpana, 147 the space between, 23 See also Form, power of speech and, 20, 60, 128-130, 193 Time, 192 Tadabhinna (undivided), 181 devouring of, 79, 123-125, 164 Tadādyānte (end of the first state), emission and, 120-122, 168 183 Goddess of, 5, 168, 178 Tādātmya, 68, 139-140 nature of, 168-173 See also Identification Tamas, 35, 96, 118, 150-152 path of, 102 Tīvraśaktipāta (intense descent of See also Guņa Grace), 144 Tāmisra (darkness), 151 See also Saktipata Tanmātra (pure sensations), 103 Tīvrataraśaktipāta, 13

Index 243

See also Grace; Realization See also Breath, vital Torella, 55 Udaya (arising), 100 Tranquility, 47, 164, 167 Udbubhūșā, 134 Transcendence, 100-104 See also Existence Transformation, 127-128, 163-164 Udeti, 138 freedom and, 105-106 See also Manifestation guru and, 80-82 Udita (emergent), 34 Kuņdalinī and, 72-74 mantra, 77-79 mātrkā and, 82-85, 129 state of wonder as, 38 vital breath and, 70, 135-137, and Ubiquitous Lord, 49-50 171-173 See also Sleep state See also Grace; Mantra; Practices, Udyama (creative force), 22, 25 yogic; Siddha; Yoga See also Bhairava, as upsurge Transmigration, 182 Udyanttā, 25 end of, 38-39, 163-164, 165, 166 See also Bhairava, as upsurge existence and, 18-19, 161-166, Udyoga, 22, 45, 56 167,186 See also Exertion Triadic Heart of Siva, The, 196 Ullańghanavṛtti, 100 Trikasāra, 68 See also Transcendence Trika tradition, 13 Ullāsa (upsurge), 84 Truth Umā, 39, 73 transcendent, xii See also Virgin yoga and, 7 Unchanging. See Changelessness; Tucchīkaraņa (worthless nothing), Eternal 144, 145 Understanding, illumined, 118 Turīya, 132, 140 Union, xiii See also Fourth State contemplation and, 27, 37, 42, Turīyātīta (beyond the Fourth 47, 53, 62, 121-122, 135-137 State), 135, 140 of energies, xiv, 14, 18, 23, 26, Tușņībhāva, 31 51-53, 55, 100-104, 130-132, See also Silence 135 Tuțimātra (fleeting instant), 79 and the heart, 44, 45-46 Twelve-finger Space, 124, 175 Kashmiri Śaivism and, 7-8 mātrkā power and, 19-20, 23, Ubiquitous Lord, 35, 39, 178 71-74, 82-85 contemplation and, 49-50, sexual, 124 104-106 of soul and Lord Siva, xvii, 16, subjectivity and, 149-150 23, 26, 27, 41, 45, 46, 53, See also Siva, Lord 60-61,71, 78-79, 85, 89-91, Uccāra, 62, 198 100-104, 103-104, 127-128, See also Mantra 130-132, 135, 139-140, Uccāreņa, 69 152-153, 165, 178, 186, 198 See also Awareness and state of wonder, 37, 38, 159 Ucchalanā (outpouring), 23 Unity. See Bliss; Consciousness, Udāna (ascending breath), 46, 59-60 pure I; mantra and, 62 Realization; Self; Śiva, Lord

244 THE APHORISMS OF ŚIVA

Universe Vācaka (nature of Mantra), 69 nature of, xvi, 10-12, 13, 21, 22, Vāc (creative word), 43 25, 53-54, 71, 78-79, 146-147, mātrkā and, 83 190 Vacyadhvan (Path of Denoted seed of the, 31-32, 44, 72, 73, 83, Meaning), 102 122-123, 128, 198 Vaicitrya (diversity), 167-169 as state of consciousness, 21-22 Wheel of Energies and, xiii, 13, Vaikharī (Corporeal Voice), 70, 72 Vaișņavīśakti, 52 19-20, 24, 83-84 See also Īśānīśakti; Śakti womb of the, 17-18, 21, 39, 52, Vaiśvātmya, 58 74-76,84 See also Nature, universal; Self Unmanā, 23, 45, 106, 133 Vāmadeva, 201 Kuņdalinī and, 72 Vamana (emit), 22 mantra and, 62 See also Creation vital breath and, 177 Vāmāśakti (Power of Emanation), See also Mind, expansion of 16, 18, 51, 52, 192, 193, 202 Unmeșa, 12, 22, 23, 24, 185, 201 mātṛkā and, 83-84 mantra and, 69-75 See also Powers, supreme; Śakti; power of, 52, 56, 84 Śiva, Lord, attributes of See also Siva, Lord, expansion of Varnakundalika (Kuņdalinī of let- Unmeșasambhti, 24 ters), 71, 73 See also Expansion Vārrtika, ix Unworthiness, 18 Vārtika (commentary), 11 Upabhoga, 60 Vasagupta, 2, 5, 11 See also Bliss Vasana (traces), 91 Upādhi (limiting conditions), 28, 48 Vaśitā (control), 57, 197 Upalabhya, 42 Vastutattva ("IS" of present See also Realization, object of moment), 171 Upanishads See also Time on the heart, 43, 199 Vastutattva (truly existent), 170 on Self, 206 Śivasūtras and, xi Vasugupta, x, 196 and Sivasūtras, x-xi, 1 See also Vedānta Vedana, 31, 57, 58 Upaya, 75 See also Awareness; Senses See also Realization, means to Vedānta Upeyapada, 80 Advaita, 3 See also Realization, means to on the heart, 43 Ūrmi (wave), 67, 172 and non-existence, 13 Utpaladeva, 2, 189, 192 Vedas and pure I AM, 3 Abhinavagupta on, 191 quote by, 40 study of the, 43 See also Stanzas on Recognition Veditrtā, 29 Utprekșaņa (anticipation), 170 See also Subjectivity Vedyasattā, 29 Vācakādhvan, 102 See also Path of Detonation See also Objectivity, manifesta- tion of

Index 245

Vetr, 30 Vimohanī śakti, 10 See also Thought constructs See also Shakti Vibhava (sentiment), 113, 152-153 Vimrśati (reflection), 30 Vibhūti, 37, 49, 56, 93 See also Dream state; Thought See also Power, Supreme constructs Vibration Vipula (extensive), 34 of awareness, 23, 45-46, 99, 183 See also Dream state of Bhairava, 22 Virgin mantra and, 62-63, 67, 71-74, and Will, xiii, 38 142-144 Vīrya (élan), 21, 138, 139, 173, 200 vital breath and, 171-173, 176 of mantra, 35-39 Vicitra (roles), 115 Śiva's, 48 Vicitratā (diversity), 117 See also Vitality Victim, 18 Viryakşobha (vitality), 159 guņa states and, 36 Vișa (poison), 200 Videhamukti (death of body), 139 Visarga, 190, 199 Vidyākalā, 204 See also Emission, power of See also Obscuration Visargāpūrņa (exhalation), 174-175 Vidya (knowledge), 74, 111, 192 See also Breath, vital Vigilance, xv, 159-161 Visargaśakti, 52, 60 mantra and, 62, 142-145 See also Emission, power of; perfection and, 111-112, 122-123 Śakti Vihrti (daily life), 113 Vişaya, 154 Vijigīșā (desire to overcome), 190 See also Perception; Sense(s) Vijñāna-Bhairava Viśeșaņa (attribute), 170 excerpt, 101 Viśeșaspanda, 99 Vijñānakalā, 13 See also Delusion Vijrmbha (development), 178 Visions Vikalpa, 20, 23, 112, 131-132, 168, detachment from, 76 200 equality consciousness, xvi, 22, dream state and, 30 56, 88, 135-137 vital breath and, 172-173 in the Heart, xiv, 42, 44-46 See also Perceptions; Thought of light, 57 constructs perfected, 22-23, 83, 88 Vikalpaka (discursive), 193 realization and, 6, 83, 88, 103 Vikasvaronmișattā, 59-60 Visisṛkșā, 61 See also Siva, Lord, expansion of mātṛkā and, 84 Vimarśa, 23, 200 See also Emission deep sleep state and, 30-31 Viśrānti (rest), 47 language and, 21 See also Contemplation mantra and, 76, 85, 95-96 Visualization, 103 as Self recognition, xi, 47, 48, Viśvatarpiņī (universe), 190 107, 151-152 Visvaviacitrya (cosmic diversity), See also Awareness 124 Vimarśini Vitality, 21, 83, 136, 172, 200 Kșemarāja's commentary, ix of Mantra, 59, 69-75, 132-133

246 THE APHORISMS OF ŚIVA

Vitality (continued) Wheel of Khecari, 61 of Mudrā, 76-79 Wheel of Mātrkā, xiv, 61 of phonemes, 135-137 Master and, 82 of three states, 157-159 Will Voice, of intuition, 70 individual/universal, union of, Void, 32 53, 178-179 and act of offering, 87 obscuration and, 12, 20, 129 Pure Act and, 102-103 vital breath and, 172 power of, xiii, 18, 41, 45, 51, 55, 148, 184 Vow, xvi, 140 Time and, 170 Vrtti (function), 67, 100, 117, 133, unobstructed, 38-39, 83 144-145 Wishgranting Gem of the Purport of and the elements, 104-106 Reality, The Vyāpti, 30, 32 (Tattvārthacintāmaņi), 11 Guru and, 80-82 Wish-granting tree, 45 See also Pervasion, state of See also Heart Vyavahāra (various), 190 Withdrawal, 9, 12, 13, 19, 24, 26, 45, Vyoman, 42 132 See also Emptiness Kuņdalinī and, 71-74 Vyomavāmeśvari, 18 manifestation and, 54 See also Bliss; Shakti mātṛkā and, 61, 85 Vyutthāna, 37, 201 and principles of existence, See also Contemplation 100-104, 105, 106 Umā and, 39 Waking state, xv vital breath and, 173 and consciousness, 27-29, See also Creation; Śiva, Lord 135-137, 194 Witness state, 23, 149-150 knowledge and, xiii, 28, 89-91 Wonder perfection and, 111-112, 131-132 Māheśvarī and, 129 sattva guņa and, 36 and planes of union, xiii, 37 senses and, xvii, 28 state of, 37, 82, 88, 150, 158-159 vitality of, 157-159, 184 Worship, 206 Water, 53, 204 of creation, 9 See also Elements of Lord Śiva, 10 Well awakened yogi (prabuddha), of Self, 145 36 Śivasūtras as, xii Wheel of Brāhmī, 58 Wrath, 123 Whcel of Energies, xiii, 181 four powers of, 16-19, 83 Yajamāna, 55 Krama cakras and, 5 See also Sacrifice mastery of, xiv, 23, 56-57, 58, Yāmala, 52 186 See also Union and Siva's contraction and Yoga expansion, 12, 13, 19, 22, 24, 25, 85, 116-117, 144-145, deep sleep state and, 32, 36 and delusion, xv, 76, 108-111, 161-163 129, 165-166

Index 247

effort in, 23, 25, 51, 52-53, 56, 58, and state of wonder, 37-38, 82, 59, 67-69, 93, 94, 103, 105, 129, 159 123-125, 154-155 visions and, xiv, 22, 37, 42, 56, of the heart, 42-46 76, 83, 89-91 and lake of consciousness, xvi, vital breath and, xvii, 21, 30, 42, 59-60 46, 59-60, 93, 105-106, meaning of, 7-8 135-137, 171-173, 174-178 and penetration of mind, xvi, 26, See also Practice(s), yogic; Siddha 30, 42, 74-76, 106, 132-133, 135-137, 159-161, 177 Yoganibhālana (practice of union), 121-122 and pleasure or pain, xvi, 97-99, Yogasūtra, 197 150-152 Yoginīs, 52 powers of consciousness and, Yoginīvaktra, 52 18-19, 25, 26, 36, 37, 42, 46, Yoni (sources), 16, 128 48, 52, 56, 58, 59-60, 71-74, Yonivarga (group of sources), 18 78, 80-82, 89-91, 130-132, See also Power, four sources of 154-155, 159-161, 186 Yoni (womb), 84 and Pure Knowledge, xiv, 22, See also Universe, womb of 23, 27, 56-58, 76-79, 100-104, Yukta, 94 106, 139-140, 161, 179 See also Yoga

THE APHORISMS OF SIVA The SivaSutra with Bhaskara's Commentary, the Vārttika

Translated with Exposition and Notes by Mark S. G. Dyczkowski

Foreword by Paul E. Muller-Ortega

The ŚivaSūtra was revealed to Vasugupta by Śiva in order to counter the effects of dualism. This revelation initiated the hermeneutics of syn- theses and exegesis climaxed by the great Abhinavagupta. The ŚivaSutra is the most important scripture in the Trika system of Kashmir Shaivism. As a book on yoga, it explains the nature and cause of bondage and the means to liberation from bondage. Bhäskara is in the direct lineage of Vasugupta. To Bhāskara's commen- tary, Mark Dyczkowski has added his translation of an anonymous commentary as an aid to understanding Bhāskara's interpretation. This anonymous writer also serves as a bridge between Ksemaraja's and Bhaskara's commentaries, drawing from both. The commentary on each sutra is thus in three layers. Bhäskara's commentary is first, followed by the anonymous commentary, after which Dyczkowski adds his own exposition and compares Bhāskara and Kemarāja. Mark S. G. Dyczkowski took his first degree at Banaras Hindu Univer- sity and then his doctorate at Oxford. He is presently associated with Sampurnananda Sanskrit University in Varanasi. He is the author of The Doctrine of Vibration: An Analysis of the Doctrines and Practices of Kashmir Shaivism; The Canon of the Saivagama and the Kubjika: Tantras of the Western Kaula Tradition; and The Stanzas on Vibration: The SpandaKārika with Four Commentaries.

A volume in the SUNY series in Tantric Studies Paul E. Muller-Ortega, editor

STATE UNIVERSITY OF NEW YORK PRESS