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Kshemaraja. Pratyabhijnahridaya (sanskrit) 24

Jai Deva Singh. Pratyabhijnahrdayam: The Secret of Self-Realization (excerpted) 38

Shibendu Lahiri. Pratyabhijnahrdayam 45

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Kshemaraja. Pratyabhijnahridaya (sanskrit) Title: Pratyabhijh.rdayaAuthor: K.semarja Y Universit degli Studi di Roma "La Sapienza" Facolt di Studi Orientali Dipartimento di Studi Orientali DSO - Sanskrit ArchiveEncoded by: Dott. Marino FalieroDate: July 1998http://w3.uniroma1.it/studiorientali/indologia/gandharvanagaram/sanskrit.htm Y

Y Sanskrit diacritrical marks / ASCII transliteration

Y

* * * o.m namo man.galamrtaye |

atha pratyabhijh.rdayam || [1] * * *

nama.h s'ivya satata.m pacak.rtyavidhyine |cidnandaghanasvtmaparamrthvabhsine || [2] s'n.karopani.satsrapratyabhijmahodadhe.h | k.seme.noddh.ryate sra.h sa.msravi.sas'ntaye ||

iha ye sukumramatayo 'k.rtatk.s.natarkas'straparis'ram.h s'aktiptonmi.sitaprames'varasamves'bhil.si.na.h katicit bhaktibhja.h te.sm s'varapratyabhijopades'atattva.m mank unmlyate | tatra svtmadevaty eva sarvatra kra.natva.m sukhopyaprpyatva.m mahphalatva.m ca abhivyan.ktum ha

citi.h svatantr vis'vasiddhihetu.h || 1 || vis'vasya sads'ivde.h bhmyantasya siddhau ni.spattau praks'ane sthitytmani parapramt.rvis'rntytmani ca sa.mhre pars'aktirp citir eva bhagavat svatantr anuttaravimars'amay s'ivabha.t.trakbhinn hetu.h kra.nam | asy.m hi prasaranty.m jagat unmi.sati vyavati.s.thate ca niv.rttaprasary.m ca nimi.sati iti svnubhava eva atra sk.s |

! 24

anyasya tu myprak.rtyde.h citpraks'abhinnasya apraks'amnatvena asattvn na kvacid api hetutvam praks'amnatve tu praks'aiktmyt praks'arp citir eva hetu.h na tv asau kas'cit | ata eva des'aklkr etats.r.s.t etadanupr.nits' ca naitatsvarpa.m bhettum alam iti vypakanityoditaparipr.narp iyam ity arthalabhyam eva etat | nanu jagad api cito bhinna.m naiva ki.mcit abhede ca katha.m hetuhetumadbhva.h ucyate | cid eva bhagavat svacchasvatantrarp tattadanantajagadtman sphurati ity etvat paramrtho 'ya.m kryakra.nabhva.h | yatas' ca iyam eva pramt.rpram.naprameyamayasya vis'vasya siddhau praks'ane hetu.h tato 'sy.h svatantrparicchinnasvapraks'arpy.h siddhau abhinavrthapraks'anarpa.m na pram.navarkam upayuktam upapanna.m v | tad uktam trikasre

svapad svas'iras'chy.m yadval lan.ghitum hate |pdoddes'e s'iro na syt tatheya.m baindav kal || iti |

yatas' ca iya.m vis'vasya siddhau pardvayasamrasypdantmani ca sa.mhare hetu.h tata eva svatantr | pratyabhijtasvtantry sat bhogamok.sasvarp.n.m vis'vasiddhn.m hetu.h | ity v.rtty vykhyeyam | api ca vis'va.m nlasukhadehapr.ndi tasya y siddhi.h pramnoprohakrame.na vimars'amayapramtrves'a.h saiva hetu.h parijne upyo yasy.h | anena ca sukhopyatvam uktam | yad ukta.m s'rvijnabha.t.trake

grhyagrhakasa.mvitti.h smny sarvadehinm |yogin.m tu vis'e.so 'ya.m sa.mbandhe svadhnat [3] || iti |

citi.h iti ekavacana.m des'akldyanavacchinnatm abhidadhat samastabhedavdnm avstavat.m vyanakti | svatantras'abdo brahmavdavailak.sa.nyam cak.s.na.h cito mhes'varyasrat.m brte | vis'va itydipadam as'e.sas'aktitva.m sarvakra.natva.m sukhopyatva.m mahphala.m ca ha ||

* * * nanu vis'vasya yadi citi.h hetu.h tat asy updndyapek.sy.m bhedavdparityga.h syt ity s'an.kya ha

svecchay svabhittau vis'vam unmlayati || 2 || svecchay na tu brahmdivad anyecchay | tayaiva ca na tu updndyapek.say | eva.m hi prguktasvtantryahny cittvam eva na gha.teta | svabhittau na tu anyatra kvpi | prk nir.nta.m vis'va.m darpa.ne nagaravat abhinnam api bhinnam iva unmlayati | unmlana.m ca avasthitasyaiva praka.tkara.na.m ity anena jagata.h prakas'aiktmyenvasthnam uktam ||

* * * atha vis'vasya svarpa.m vibhgena pratipdayitum ha

tan nn anurpagrhyagrhakabhedt || 3 || tad vis'va.m nn anekaprakram | katham anurp.n.m parasparaucityvasthn.m grhy.n.m grhak.n.m ca bhedd vaicitryt | tath ca sads'ivatattve 'hantcchditsphu.tedantmaya.m yd.rs'a.m parpararpa.m vis'va.m grhya.m td.rg eva s'rsads'ivabha.t.trakdhi.s.thito mantramahes'varkhya.h pramt.rvarga.h parames'varecchvakalpitatathvasthna.h | s'varatattve sphu.tedanthantsmndhikara.nytma yd.rg vis'va.m grhya.m tathvidha eva s'varabha.t.trakdhi.s.thito mantres'varavarga.h | vidypade s'rmadanantabha.t.trakdhi.s.thit bahus'khvntarabhedabhinn yathbht mantr.h pramtra.h tathbhtam eva bhedaikasra.m vis'vam api prameyam | myordhve yd.rs' vijnkal.h kart.rts'nyas'uddhabodhtmna.h td.rg eva tadabhedasra.m sakalapralaykaltmakaprvvasthparicitam e.s.m prameyam | myy.m s'nyapramt_r.n.m pralayakevalin.m svocita.m pralnakalpa.m prameyam ! 25

| k.sitiparyantvasthitn.m tu sakaln.m sarvato bhinnn.m parimitn.m tathbhtam eva prameyam | taduttr.nas'ivabha.t.trakasya praks'aikavapu.sa.h praks'aikarp eva bhv.h | s'rmatparamas'ivasya puna.h vis'vottr.navis'vtmakaparamnandamayapraks'aikaghanasya eva.mvidham eva s'ivdidhara.nyantam akhila.m abhedenaiva sphurati | na tu vastuta.h anyat ki.mcit grhya.m grhaka.m v | api tu s'rparamas'ivabha.t.traka eva ittha.m nnvaicitryasahasrai.h sphuratty abhihitapryam ||

* * * yath ca bhagavn vis'vas'arra.h tath

citisa.mkoctm cetano 'pi sa.mkucitavis'vamaya.h || 4 || s'rparamas'iva.h svtmaikyena sthita.m vis'va.m sads'ivdyucitena rpena avabibhsayi.su.h prva.m cidaikykhytimayns'ritas'ivaparyyas'nytis'nytmatay praks'bhedena praks'amnatay sphurati | tata.h cidrass'ynatrps'e.satattvabhuvanabhvatattatpramtrdytmataypi prathate | yath ca eva.m bhagavn vis'vas'arra.h tath citisa.mkoctm sa.mkucitacidrpa.h cetano grhako 'pi va.tadhnikvat sa.mkucits'e.savis'varpa.h | tath ca siddhntavacanam

vigraho vigrah caiva sarvavigrahavigrah | iti | tris'iromate 'pi

sarvadevamaya.h kyas ta.m cedn.m s'.r.nu priye |p.rthiv ka.thinatvena dravatve 'mbha.h prakrtitam ||

ity upakramya tris'irobhairava.h sk.sd vypya vis'va.m vyavasthita.h |

ity antena granthena grhakasya sa.mkucitavis'vamayatvam eva vyharati | aya.m ctrs'aya.h grhako 'pi aya.m praks'aiktmyena uktgamayukty ca vis'vas'arras'ivaikarpa eva kevala.m tanmys'akty anabhivyaktasvarpatvt sa.mkucita iva bhti | sa.mkoco 'pi vicryam.na.h cidaiktmyena prathamnatvt cinmaya eva | anyath tu na ki.mcit iti sarvo grhako vis'vas'arra.h s'ivabha.t.traka eva | tad ukta.m mayaiva

akhytir yadi na khyti khytir evvas'i.syate |khyti cet khytirpatvt khytir evvas'i.syate || iti |

anenaivs'ayena s'rspandas'stre.su yasmt sarvamayo jva.h............................ |

ity upakramya tena s'abdrthacintsu na svasth na ya.h s'iva.h [4] |

itydin s'ivajvayor abheda evokta.h | etattattvaparijnam eva mukti.h | etattattvparijnam eva ca bandha iti bhavi.syati eva etat ||

* * * nanu grhako 'ya.m vikalpamaya.h vikalpana.m ca cittahetuka.m sati ca citte katham asya s'ivtmakatva.m iti s'an.ktv cittam eva nirnetum ha

citir eva cetanapadd avar.dh cetyasa.mkocin cittam || 5 ||

na citta.m nma anyat ki.mcit api tu saiva bhagavat tat | tath hi s sva.m svarpa.m gopayitv yad sa.mkoca.m g.rh.nti tad dvay gati.h | kadcid ullasitam api sa.mkoca.m gu.nk.rtya citprdhnyena sphurati | kadcit sa.mkocapradhnatay | citprdhnyapak.se sahaja.m praks'amtrapradhnatve vijnkalat | praks'aparmars'apradhnatve tu vidypramt.rt | tatrpi krame.na sa.mkocasya tanuty.m s'asads'ivns'ritarpat | samdhiprayatnoprjite tu citpradhnatve s'uddhdhvapramt.rt kramt krama.m prakar.savat | sa.mkocaprdhnye tu ! 26

s'nydipramt.rt | evam avasthite sati citir eva sa.mkucitagrhakarp cetanapadt avar.dh arthagraha.nonmukh sat cetyena nlasukhdin sa.mkocin ubhayasa.mkocasa.mkucitaiva cittam | tath ca

svn.garpe.su bhve.su patyur jna.m kriy ca y |my t.rtye te eva pas'o.h sattva.m rajas tama.h [5] || itydin

svtantrytm citis'aktir eva jnakriymys'aktirp pas'udas'y.m sa.mkocaprakar.st sattvarajastama.hsvabhvacitttmatay sphuratti s'rpratyabhijym uktam | ata eva s'rtattvagarbhastotre vikalpadas'ym api tttvikasvarpasadbhvt tadanusara.nbhiprye.noktam

ata eva tu ye kecit paramrthnusri.na.h |te.s.m tatra svarpasya svajyoti.s.tva.m na lupyate || iti ||

* * * cittam eva tu mypramtu.h svarpam ity ha

tanmayo mypramt || 6 || dehapr.napada.m tvat cittapradhnam eva | s'nyabhmir api cittasa.mskravaty eva | anyath tato vyutthitasya svakartavynudhvanbhva.h syd iti cittamaya eva myya.h pramt | amunaiva s'ayena s'ivastre.su vastuv.rttnusre.na "caitanyam tm" [6] ity abhidhya mypramt.rlak.sa.nvasare puna.h "cittam tm" [7] ity uktam ||

* * * asyaiva samyak svarpajnt yato mukti.h asamyak tu sa.msra.h tata.h tilas'a etatsvarpa.m nirbhan.ktum ha

sa caiko dvirpas trimayas' caturtmsaptapacakasvabhva.h || 7 ||

nir.ntad.rs' cidtm s'ivabha.t.traka eva eka tm na tu anya.h kas'cit praks'asya des'akldibhi.h bhedyogt | ja.dasya tu grhakatvnupapatte.h | praks'a eva yata.h svtantryt g.rhtapr.ndisa.mkoca.h sa.mkucitrthagrhakatm as'nute tato 'sau praks'arpatvasa.mkocvabhsavattvbhy.m dvirpa.h | .navamyyakrmamalv.rtatvt trimaya.h | s'nyapr.napurya.s.takas'arrasvabhvatvt caturtm | saptapacakni s'ivdip.rthivyantni pacatri.ms'attattvni tatsvabhva.h | tath s'ivdisakalntapramt.rsaptakasvarpa.h | cidnandecchjnakriys'aktirpatve 'pi akhytivas't kalvidyrgaklaniyatikacukavalitatvt pacakasvarpa.h | eva.m ca s'ivaikarpatvena pacatri.ms'attattvamayatvena pramt.rsaptakasvabhvatvena ciddis'aktipacaktmakatvena ca aya.m pratyabhijyamno mukti.h | anyath tu sa.msrahetu.h ||

* * * eva.m ca

tadbhmik.h sarvadars'anasthitaya.h || 8 || sarve.s.m crvkdidars'ann.m sthitaya.h siddhnt.h tasya etasya tmano na.tasyeva svecchvag.rht.h k.rtrim bhmik.h | tath ca caitanyavis'i.s.ta.m s'arram tm iti crvk.h | naiyyikdayo jndigu.naga.ns'raya.m buddhitattvapryam eva tmna.m sa.ms.rtau manyante | apavarge tu tad ucchede s'nyapryam | aha.mprattipratyeya.h sukhadu.hkhdyupdhibhi.h tirask.rttm manvn mm.msak 'pi buddhv eva nivi.s.t | jnasantna eva tattva.m iti saugat buddhiv.rtti.sv eva paryavasit.h | pr.na evtmeti kecit s'rutyantavida.h | asad eva idam sd ity abhvabrahmavdina.h s'nyabhuvam avaghya sthit.h | mdhyamikpi evam eva |

! 27

par prak.rtir bhagavn vsudeva.h tadvisphulin.gapry eva jv iti pcartr.h parasy.h prak.rte.h pari.nmbhyupagamt avyakta evbhinivi.s.t.h | s.mkhydayas tu vijnakalapry.m bhmi.m avalambante | sad eva idam agra sd iti s'varatattvapadam s'rit apare s'rutyantavida.h | s'abdabrahmamaya.m pas'yantrpa.m tmatattvam iti vaiykara.n.h s'rsads'ivapadamadhysit.h | evam anyad api anumantavyam | etac ca game.su

buddhitattve sthit bauddh gu.ne.sv evrhat.h sthit.h | sthit vedavida.h pu.msi avyakte pcartrik.h ||

itydin nirpitam | vis'vottr.nam tmatattvam iti tntrik.h | vis'vamayam iti kuldymnyanivi.s.t.h | vis'vottr.na.m vis'vamaya.m ca iti trikdidars'anavida.h | eva.m ekasyaiva cidtmano bhagavata.h svtantryvabhsit.h sarv im bhmik.h svtantryapracchdanonmlanatratamyabhedit.h | ata eka eva etvadvyptiktm | mitad.r.s.tayas tu a.ms'.ms'iksu tadicchayaiva abhimna.m grhit.h yena dehdi.su bhmi.su prvaprvapramt.rvyptisratprathym api uktarp.m mahvyapti.m paras'aktipta.m vin na labhante | yathokta.m

vai.s.navdys tu ye kecit vidyrge.na rajit.h |na vidanti para.m deva.m sarvaja.m jnas'linam || iti |

tath bhramayaty eva tn my hy amok.se mok.salipsay [8] | iti | ta tmopsak.h s'aiva.m na gacchanti para.m padam [9] | iti ca |

api ca sarve.s.m dars'ann.m samastn.m nlasukhdijnn.m y.h sthitaya.h antarmukharp vis'rntaya.h t.h tadbhmik.h cidnandaghanasvtmasvarpbhivyaktyupy.h | tath hi yad yad bahirmukha.m rpa.m svarpe vis'rmyati tad tad bhyavastpasa.mhra.h anta.hpras'ntapadvasthiti.h tattadude.syatsa.mvitsantatystra.na.m iti s.r.s.tisthitisa.mhramelanarp iya.m tury sa.mvidbha.t.trik tattats.r.s.tydibhedn udvamant sa.mharant ca sad pr.n ca k.rs' ca ubhayarp ca anubhaytm ca akramam eva sphurant sthit | ukta.m ca s'rpratyabhij.tky.m

tvad arthvalehena utti.s.thati pr.n ca bhavati | iti | e.s ca bha.t.trik kramt krama.m adhikam anus'lyamn svtmastkaroty eva bhaktajanam ||

* * * yadi eva.mbhtasya tmano vibhti.h tat katha.m aya.m malv.rto '.nu.h kaldivalita.h sa.msr abhidhyate ityha

cidvat tac chaktisa.mkoct malv.rta.h sa.msr || 9 || yad cidtm parames'vara.h svasvtantryt abhedavypti.m nimajjya bhedavyptim avalambate tad tady icchdis'aktaya.h asa.mkucit api sa.mkocavatyo bhnti | tadnm eva aya.m malv.rta.h sa.msr bhavati | tath ca apratihatasvtantryarp icchs'akti.h sa.mkucit sat apr.namanyatrpa.m [10] .nava.m malam | jnas'akti.h krame.na sa.mkoct bhede sarvajatvasya ki.mcijjatvpte.h anta.hkara.nabuddhndriyatpattiprva.m atyantasa.mkocagraha.nena [11] bhinnavedyaprathrpa.m myya.m malam | kriys'akti.h krame.na bhede sarvakart.rtvasya ki.mcitkart.rtvpte.h karmendriyarpasa.mkocagraha.naprva.m atyantaparimitat.m [12] prpt s'ubhs'ubhnu.s.tnamaya.m krma.m malam | ! 28

tath sarvakart.rtvasarvajatvapr.natvanityatvavypakatvas'aktaya.h sa.mkoca.m g.rh.nn yathkrama.m kalvidyrgaklaniyatirpatay bhnti | tathvidhas' ca aya.m s'aktidaridra.h sa.msr ucyate | svas'aktivikse tu s'iva eva ||

* * * nanu sa.msryavasthym asya ki.mcit s'ivatocita.m abhijnam asti yena s'iva eva tathvasthita ity udgho.syate asttyha

tathpi tadvat pacak.rtyni karoti || 10 || iha s'vardvayadars'anasya brahmavdibhya.h ayam eva vis'e.sa.h | yat

s.r.s.tisa.mhrakartra.m vilayasthitikrakam |anugrahakara.m deva.m pra.natrtivins'anam [13] || iti

s'rimatsvacchanddis'sanoktanty sad pacavidhak.rtyakritva.m cidtmano bhagavata.h | yath ca bhagavn s'uddhetardhvasphra.nakrame.na svarpaviksarp.ni s.r.s.tydni karoti tath sa.mkucitacicchakty sa.msrabhmikym api pacak.rtyni vidhatte | tath hi

tad eva.m vyavahre 'pi prabhur dehdim vis'an |bhntam evntararthaugham icchay bhsayed bahi.h [14] ||

iti pratyabhijkrikoktrthad.r.s.ty dehapr.ndipada.m vis'an cidrpo mahes'varo bahirmukhbhvvasare nldikam artha.m niyatades'aklditay yad bhsayati tad niyatades'akldybhs.ms'e asya sra.s.t.rt | anyades'akldybhs.ms'e asya sa.mhart.rt | nldybhs.ms'e sthpakat | bhedena bhs.ms'e vilayakrit | praks'aikyena praks'ane anugraht.rt | yath ca sad pacavidhak.rtyakritva.m bhagavata.h tath may vitatya spandasandohe nirntam | evam ida.m pacavidhak.rtyakritva.m tmya.m sad d.r.dhapratipatty paris'lyamna.m mhes'varya.m unmlayaty eva bhaktibhjm | ata eva ye sad etat paris'layanti te svarpaviksamaya.m vis'va.m jnn jvanmukt ity mnt.h | ye tu na tath te sarvato vibhinna.m meyajta.m pas'yanto baddhtmana.h ||

* * * na ca ayam eva prakra.h pacavidhak.rtyakritve yvad anyo 'pi kas'cit rahasyarpo 'stty ha

bhsanaraktivimars'anabjvasthpanavilpanatas tni || 11 ||

pacavidhak.rtyni karoti iti prvata.h sa.mbadhyate | s'rmanmahrthad.r.s.ty d.rgdidevprasara.nakrame.na yad yad bhti tat tat s.rjyate | tath s.r.s.te pade tatra yad pras'ntanime.sa.m ka.mcit kla.m rajyati tad sthitidevy tat sthapyate | camatkrparaparyyavimars'anasamaye tu sa.mhriyate | yathokta.m s'rrmena

samdhivajre.npy anyair abhedyo bhedabhdhara.h | parm.r.s.tas' ca na.s.tas' ca tvadbhaktibalas'libhi.h || iti |

yad tu sa.mhriyam.nam api etat anta.h vicitrs'an.kdisa.mskra.m dhatte tad tat punar udbhavi.syat sa.msrabjabhvam panna.m vilayapadamadhyropitam | yad puna.h tat tathnta.hsthpita.m anyad vnubhyamnam eva ha.thapkakrame.nla.mgrsayukty cidagnisdbhvam padyate tad pr.natpdanena anug.rhyata eva | d.rs'a.m ca pacavidhak.rtyakritva.m sarvasya sad sannihitam api sadgurpades'a.m vin na praks'ata iti sadgurusaparyaiva etatprathrtham anusartavy || yasya puna.h sadgurpades'a.m vin etatparijna.m nsti tasyvacchditasvasvarpbhi.h nijbhi.h s'aktibhi.h vymohitatva.m bhavatty ha

! 29

tadaparijne svas'aktibhir vymohitatsa.msritvam || 12 ||

tasyaitasya sad sa.mbhavata.h pacavidhak.rtyakritvasya aparijne s'aktiptahetukasvabalonmlanbhvt apraks'ane svabhi.h s'aktibhi.h vymohitatva.m vividhalaukikas'stryas'an.ks'an.kuklitatva.m yat idam eva sa.msritvam | tad ukta.m s'rsarvavrabha.t.trake

ajnc chan.kate lokas tata.h s.r.s.tis' ca sa.mh.rti.h | iti | mantr var.ntmak.h sarve sarve var.n.h s'ivtmak.h | iti ca |

tath hi citpraks't avyatirikt nityoditamahmantrarp pr.nha.mvimars'amay yeya.m parvkchakti.h dik.sntarps'e.sas'akticakragarbhi.n s tvat pas'yantmadhyamdikrame.na grhakabhmik.m bhsayati | tatra ca parrpatvena svarpa.m aprathayant mypramtu.h asphu.tsdhra.nrthvabhsarp.m pratik.sa.na.m navanav.m vikalpakriy.m ullsayati | s'uddhm api ca avikalpabhmi.m tadcchditm eva dars'ayati | tatra ca brhmydidevatdhi.s.thitakakrdivicitras'aktibhi.h vymohito dehapr.ndim eva parimita.m avas'a.m tmna.m manyate m.dhajana.h | brhmydidevya.h pas'udas'y.m bhedavi.saye s.r.s.tisthit abhedavi.saye ca sa.mhra.m prathayantya.h parimitavikalpaptratm eva sa.mpdayanti | patidas'y.m tu bhede sa.mhra.m abhede ca sargasthit praka.tayantya.h kramt krama.m vikalpanirhrsanena s'rmadbhairavamudrnupraves'amay.m mahatm avikalpabhmim eva unmlayanti |

sarvo mamya.m vibhava ity eva.m parijnata.h |vis'vtmano vikalpn.m prasare 'pi mahes'at [15] ||

itydirp.m cidnandves'amagn.m s'uddhavikalpas'aktim ullsayanti | tata.h uktanty svas'aktivymohitataiva sa.msritvam | ki.m ca citis'aktir eva bhagavat vis'vavamant sa.msravmcratvc ca vmes'varykhy sat khecargocardikcarbhcarrpai.h as'e.sai.h pramtranta.hkara.nabahi.skara.nabhvasvabhvai.h parisphurant pas'ubhmiky.m s'nyapadavis'rnt ki.mcitkart.rtvdytmakakaldis'aktytman khecarcakre.na gopitapramrthikacidgaganacartvasvarpe.na cakasti | bhedanis'caybhimnavikalpanapradhnnta.hkara.nadevrpe.na gocarcakrena gopitbhedanis'caydytmakapramrthikasvarpe.na praks'ate | bhedlocandipradhnabahi.skara.nadevattman ca dikcarcakre.na gopitbhedaprathtmakapramrthikasvarpe.na sphurati | sarvato vyavacchinnbhsasvabhvaprameytman ca bhcarcakre.na gopitasrvtmyasvarpe.na pas'uh.rdayavymohin bhti | patibhmiky.m tu sarvakart.rtvdis'aktytmakacidgaganacartvena abhedanis'caydytman gocartvena abhedlocandytman dikcartvena svn.gakalpdvayaprathsraprameytman ca bhcartvena patih.rdayaviksin sphurati | tath cokta.m sahajacamatkraparijanitk.rtakdare.na bha.t.tadmodare.na vimuktake.su

pr.nvacchinnamtrntarbahi.skara.nabhvag.h |vmes'dy.h parijnjnt syur muktibandhad.h || iti |

eva.m ca nijas'aktivymohitataiva sa.msaritvam | api ca cidtmana.h parames'varasya sv anapyin ekaiva sphurattsrakart.rttm ais'varyas'akti.h | s yad svarpa.m gopayitv ps'ave pade pr.npnasamnas'aktidas'bhi.h jgratsvapnasu.suptabhmibhi.h dehapr.napurya.s.takakalbhis' ca vymohayati tad tadvymohitat sa.msritvam | yad tu madhyadhmolls.m udnas'akti.m vis'vavyptisr.m ca vynas'akti.m turyadas'rp.m turyttadas'rp.m ca cidnandaghan.m unmlayati tad dehdyavasthym api patidas'tm jvanmuktir bhavati | eva.m tridh svas'aktivymohitat vykhyt | cidvat iti stre [16] citpraks'o g.rhtasa.mkoca.h sa.msr ity uktam | iha tu svas'aktivymohitatvena asya sa.msritva.m bhavati iti bhan.gyantare.na uktam | ! 30

eva.m sa.mkucitas'akti.h pr.ndimn api yad svas'aktivymohito na bhavati tad aya.m s'arr parames'vara.h ity mnyasthity s'ivabha.t.traka eva iti bhan.gy nirpita.m bhavati | yadgama.h

manu.syadeham sthya channs te parames'var.h | iti | uktam ca pratyabhij.tky.m "s'arram eva gha.tdy api v ye.sa.ttri.ms'attattvamaya.m s'ivarpatay pas'yanti te 'pi sidhyanti" iti ||

* * * uktastrrthaprtipak.sye.na tattvad.r.s.ti.m dars'ayitum ha

tatparijne cittam eva antarmukhbhvenacetanapaddhyroht citi.h || 13 ||

prvastravykhyprasan.gena prameyad.r.s.ty vitatya vykhytapryam etat stram | s'abdasa.mgaty tu adhun vykhyyate | tasytmyasya pacak.rtyakritvasya parijne sati aparijnalak.sa.nakra.npagamt svas'aktivymohitatniv.rttau svtantryalabht prk vykhyta.m yat citta.m tad eva sa.mkocin.m bahirmukhat.m jahat antarmukhbhvena cetanapaddhyroht grhakabhmikkrama.nakrame.na sa.mkocakaly api vigalanena svarppatty citir bhavati | sv.m cinmay.m par.m bhmim vis'atty artha.h ||

* * * nanu yadi pramrthika.m cicchaktipada.m sakalabhedakavalanasvabhva.m [17] tad asya mypade 'pi tathrpe.na bhavitavya.m yath jaladcchditasypi bhno.h bhvvabhsakatva.m ity s'an.kyha

citivahnir arohapade channo 'pi mtraymeyendhana.m plu.syati || 14 ||

citir eva vis'vagrasanas'latvt vahni.h | asau eva avarohapade mypramt.rty.m channo 'pi svtantryt cchditasvabhvo 'pi bhribhtichanngnivat mtray a.ms'ena nlaptdiprameyendhana.m plu.syati svtmastkaroti | mtrpadasyedam kta.m yat kavalayann api srvtmyena na grasate api tu a.ms'ena sa.mskrtman utthpayati | grsakatva.m ca sarvapramt_r.n.m svnubhavata eva siddham | yad ukta.m s'rmadutpaladevapdai.h nijastotre.su

vartante jantavo 's'e.s api brahmendravi.s.nava.h |grasamns tato vande deva vis'va.m bhavanmayam [18] || iti ||

* * * yad puna.h kara.nes'varprasarasa.mkoca.m sa.mpdya sargasa.mhrakramaparis'lanayukti.m vis'ati tad

balalbhe vis'vam tmastkaroti || 15 || citir eva dehapr.ndycchdananimajjanena svarpa.m unmagnatvena sphrayant balam | yathoktam

tadkramya bala.m mantr.h...... [19] | iti | eva.m ca balalbhe unmagnasvarps'raya.ne k.sitydisads'ivnta.m vis'va.m tmastkaroti svasvarpbhedena nirbhsayati | tad ukta.m prvagurubhi.h svabh.smaye.su kramastre.su

yath vahnir udbodhito dhya.m dahati tath vi.sayaps'n bhak.sayet | iti | na caiva.m vaktavyam vis'vtmastkrarp samves'abh.h kdcitk | katha.m updey iya.m syd iti yato dehdyunmajjananimajjanavas'ena iya.m asy.h kdcitkatvam iva bhti | vastutas tu citisvtantryvabhsitadehdyunmajjand eva kdcitkatvam | e.s tu sadaiva praks'amn | anyath tad dehdy api na praks'eta |

! 31

ata eva dehdipramt.rtbhimnanimajjanya abhysa.h | na tu sadprathamnatsrapramt.rtprptyartha.m iti s'rpratyabhijkr.h ||

* * * eva.m ca

cidnandalbhe dehdi.su cetyamne.sv api cidaiktmyapratipattidr.dhya.m jvanmukti.h || 16 ||

vis'vtmastkrtmani samves'arpe cidnande labdhe vyutthnadas'y.m dalakalpatay dehapr.nanlasukhdi.su bhsamne.sv api yat samves'asa.mskrabalt pratipdayi.syam.nayuktikramopab.r.mhitt cidaiktmyapratipattidr.dhyam | avical cidekatvaprath saiva jvanmukti.h jvata.h pr.nn api dhrayato mukti.h pratyabhijtanijasvarpavidrvits'e.saps'ars'itvt | yathokta.m spandas'stre

iti v yasya sa.mvitti.h kr.dtvenkhila.m jagat |sa pas'yan satata.m yukto jvanmukto na sa.ms'aya.h [20] || iti ||

* * * atha katha.m cidnandalbho bhavati ity ha

madhyaviksc cidnandalbha.h || 17 || sarvntaratamatvena vartamnatvt tadbhittilagnat.m vin ca kasyacid api svarpnupapatte.h sa.mvid eva bhagavat madhyam | s tu mydas'y.m tathbhtpi svarpa.m ghayitv "prk sa.mvit pr.ne pari.nat " iti nty pr.nas'aktibhmi.m svk.rtya avarohakrame.na buddhidehdibhuva.m adhis'ayn n.dsahasrasara.nim anus.rt | tatrpi ca pals'apar.namadhyas'khnyyena brahmarandhrt adhovaktraparyanta.m pr.nas'aktibrahms'rayamadhyaman.drpatay prdhnyena sthit | tata eva sarvav.rttnm udayt tatraiva ca vis'rmt | eva.mbhtpy e.s pas'n.m nimlitasvarpaiva sthit | yad tu uktayuktikrame.na sarvntaratamatve [21] madhyabht sa.mvid bhagavat vikasati yadi v vak.syam.nakrame.na madhyabht brahman.d vikasati tad tadviksc cidnandasya uktarpasya lbha.h prpti.h bhavati | tatas' ca prg ukt jvanmukti.h ||

* * * madhyavikse yuktim ha

vikalpak.sayas'aktisa.mkocaviksavhaccheddyantako.tinibhlandaya iha upy.h || 18 ||

iha madhyas'aktivikse vikalpak.saydaya upy.h | prgupadi.s.tapacavidhak.rtyakritvdyanusara.nena sarvamadhyabhty.h sa.mvido vikso jyata ity abhihitapryam | upyntaram api tu ucyate pr.nymamudrbandhdisamastayantra.ntantratro.tanena sukhopyam eva h.rdaye nihitacitta.h uktayukty svasthitipratibandhaka.m vikalpa.m aki.mciccintakatvena pras'amayan avikalpaparmars'ena dehdyakalu.sasvacitpramt.rtnibhlanaprava.na.h acird eva unmi.sadviks.m turyaturyttasamves'adas'.m sdayati | yathoktam

vikalpahnenaikgryt krame.nes'varatpadam [22] | iti s'rpratyabhijym | s'rspande 'pi

yad k.sobha.h pralyeta tad syt parama.m padam [23] | iti | s'rjnagarbhe 'pi ! 32

vihya sakal.h kriy janani mnas.h sarvatovimuktakara.nakriynus.rtipratantryojjvalam | sthitais tvadanubhvata.h sapadi vedyate s pardas' n.rbhir atandritsamasukhm.rtasyandin || iti |

aya.m ca upyo mrdhanyatvt pratyabhijy.m [24] pratipditatvt dv ukta.h | s'aktisa.mkocdayas tu yady api pratyabhijy.m na pratipdit.h tathpi mnyikatvt asmbhi.h prasan.gt pradars'yante | bahu.su hi pradars'ite.su kas'cit kenacit pravek.syatti | s'akte.h sa.mkoca indriyadvre.na prasaranty evkucanakrame.na unmukhkara.nam | yathokta.m tharva.nikopani.satsu ka.thavally.m caturthavallprathamamantre

parci khni vyat.r.nat svaya.mbh.htasmt parn. pas'yati nntartman |kas'cid dhra.h pratyag tmnam aik.sadv.rttacak.sur am.rtatvam as'nan [25] || iti |

pras.rty api v krmn.gasa.mkocavat trsasamaye h.rtpraves'avac ca sarvato nivartanam | yathokta.m "tadapoddh.rte nityoditasthiti.h" iti | s'akter viksa.h antarnig.dhy akramam eva sakalakara.nacakravisphra.nena "antarlak.syo bahird.r.s.ti.h nime.sonme.savarjita.h " iti | bhairavyamudrnupraves'ayukty bahi.h prasara.nam | yathokta.m kak.syastotre

sarv.h s'akt.h cetas dars'andy.hsve sve vedye yaugapadyena vi.svak | k.siptv madhye h.takastambhabhta.hti.s.tan vis'vdhra eko 'vabhsi || iti |

s'rbha.t.takalla.tenpi uktam "rpdi.su pari.nmt tatsiddhi.h " iti | s'aktes' ca sa.mkocaviksau nspu.taspandanakramonmi.satsk.smapr.nas'akty bhrbhedanena kramsditordhvaku.n.dalinpade prasaravis'rntidas'paris'lanam | adha.hku.n.daliny.m ca.sa.s.tavaktrarpy.m pragu.nk.rtya s'akti.m tanmlatadagratanmadhyabhmispars'ves'a.h | yathokta.m vijnabha.t.trake

vahner vi.sasya madhye tu citta.m sukhamaya.m k.sipet |kevala.m vyupr.na.m v smarnandena yujyate [26] || iti |

atra vahni.h anupraves'akrame.na sa.mkocabh.h | vi.sasthna.m prasarayukty viksapada.m "vi.s.l vyptau" ity arthnugamt | vhayo.h vmadak.si.nagatayo.h pr.npnayo.h chedo h.rdayavis'rntipura.hsara.m anta.hkakrahakrdiprynackavar.noccre.na vicchedanam | yathokta.m jnagarbhe

anackakak.rtyatipras.rtaprs'van.ddvayacchidovidh.rtacetaso h.rdayapan.kajasyodare | udeti tava dritndhatamasa.h sa vidyn.kuroya e.sa parames'at.m janayitu.m pas'or api alam || iti |

diko.ti.h h.rdayam | antako.ti.h dvdas'nta.h | tayo.h pr.nollsavis'rntyavasare nibhlana.m cittanives'anena paris'lanam | yathokta.m vijnabhairave

h.rdyks'e nilnk.sa.h padmasa.mpu.tamadhyaga.h |ananyacet.h subhage para.m saubhgyam pnuyt [27] || iti |

tath yath tath yatra tatra dvdas'nte mana.h k.sipet |pratik.sa.na.m k.s.nav.rtte.h vailak.sa.nya.m dinair bhavet [28] || iti |

dipadt unme.sadas'ni.seva.nam | yathokta.m unme.sa.h sa tu vijeya.h svaya.m tam upalak.sayet [29] |

iti spande |

! 33

tath rama.nyavi.sayacarva.ndayas' ca sa.mg.rht.h | yathokta.m s'rvijnabhairava eva

jagdhipnak.rtollsarasnandavij.rmbha.nt | bhvayed bharitvasth.m mahnandamayo bhavet || gtdivi.saysvdsamasaukhyaikattmana.h | yoginas tanmayatvena manor.dhes tadtmat || yatra yatra manastu.s.tir manas tatraiva dhrayet |tatra tatra parnandasvarpa.m sa.mpraks'ate [30] || iti |

evam anyad api nandapr.nasvtmabhvandika.m anumantavyam | ity evamdaya.h atra madhyavikse upy.h || madhyaviksc cidnandalbha.h | sa eva ca paramayogina.h samves'asamapattydiparyya.h samdhi.h | tasya nityoditatve yuktim ha

samdhisa.mskravati vyutthne bhyo bhya.h cidaikymars'n nityoditasamdhilbha.h || 19 ||

sditasamves'o yogivaro vyutthne 'pi samdhirasasa.mskre.na k.sba iva snanda.m ghr.namno bhvars'i.m s'aradabhralava.m iva cidgagana eva lyamna.m pas'yan bhyo bhya.h antarmukhat.m eva samavalambamno nimlanasamdhikrame.na cidaikyam eva vim.rs'an vyutthnbhimatvasare 'pi samdhyekarasa eva bhavati | yathokta.m kramastre.su

"kramamudray anta.hsvarpay bahirmukha.h [31] samvi.s.to bhavati sdhaka.h | tatrdau bhyt anta.hpraves'a.h bhyantart bhyasvarpe praves'a.h ves'avas't jyate iti sabhybhyantaro 'ya.m mudrkrama.h " iti |

atryam artha.h s.r.s.tisthitisa.mh.rtisa.mviccakrtmaka.m krama.m mudrayati svdhi.s.thita.m tmastkaroti yeya.m tury citis'akti.h tay kramamudray antar iti pr.nhantsvarpay [32] bahirmukha iti vi.saye.su vyp.rto 'pi samvi.s.ta.h sk.stk.rtaparas'aktisphra.h sdhaka.h paramayog bhavati | tatra ca bhyt grasyamnt vi.sayagrmt anta.h parasy.m citibhmau grasanakrame.naiva praves'a.h samves'o bhavati | bhyantart citis'aktisvarpt ca sk.stk.rtt ves'avas't samves'asmarthyd eva bhyasvarpe idantnirbhse vi.sayagrme vamanayukty praves'a.h cidrass'ynatprathantm samves'o jyate iti sabhybhyantaro 'ya.m nityoditasamves'tm mudo har.sasya vitara.nt paramnandasvarpatvt ps'adrva.nt vis'vasya anta.hturyasatty.m mudra.nt ca mudrtm kramo 'pi s.r.s.tydikrambhsakatvt tatkrambhsarpatvt ca krama iti abhidhyata iti ||

* * * idnm asya samdhilbhasya phalam ha

tad praks'nandasramahmantravrytmakapr.nhantves't sadsarvasargasa.mhrakrinijasa.mviddevatcakres'varatpraptir

bhavatti s'ivam || 20 || nityodite samdhau labdhe sati praks'nandasr cidhldaikaghan [33] mahat mantravrytmik sarvamantrajvitabht pr.n parbha.t.trikrp yeya.m ahant ak.rtrima.h svtmacamatkra.h tatra ves't sad klgnyde.h caramakalparyantasya vis'vasya yau sargasa.mhrau vicitrau s.r.s.tipralayau tatkri yat nija.m sa.mviddevatcakra.m tadais'varyasya prpti.h sdana.m bhavati | prkara.nikasya paramayogina ity artha.h | iti etat sarva.m s'ivasvarpam evety upasa.mhra iti sa.mgati.h | tatra yvat ida.m ki.mcit sa.mvedyate tasya sa.mvedanam eva svarpam | tasypi antarmukhavimars'amay.h pramtra.h tattvam | te.sm api vigalitadehdyupdhisa.mkocbhimn as'e.sas'arr sads'ives'varataiva

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sram | asy api praks'aikasadbhvpdits'e.savis'vacamatkramaya.h s'rmnmahes'vara eva paramrtha.h | na hi pramrthikapraks'ves'a.m vin kasypi praks'amnat gha.tate | sa ca parames'vara.h svtantryasratvt dik.sntmyyas'abdars'iparmars'amayatvenaiva etatsvk.rtasamastavcyavcakamays'e.sajagadnandasadbhvpdant para.m paripr.natvt sarvkn.k.ss'nyatay nandaprasaranirbhara.h | ata eva anuttarkulasvarpt akrt rabhya s'aktisphrarpahakalparyanta.m yat vis'va.m prabh.rta.m k.sakrasya prasaras'amanarpatvt tat akrahakrbhym eva sa.mpu.tkrayukty pratyhranyyena anta.hsvk.rta.m sat avibhgavedantmakabindurpatay sphurita.m anuttara eva vis'rmyati | iti s'abdars'isvarpa eva aya.m ak.rtako vimars'a.h | yathoktam

praks'asytmavis'rntir aha.mbhvo hi krtita.h |ukt ca saiva vis'rnti.h sarvpek.snirodhata.h || svtantryam atha kart.rtva.m mukhyam s'varatpi ca [34] | iti |

e.saiva ca ahant sarvamantr.n.m udayavis'rntisthnatvt etadbalenaiva ca tattadarthakriykritvt mahat vryabhmi.h | tad uktam

tadkramya bala.m mantr..... | itydi ..... ta ete s'ivadharmi.na.h [35] | ityanta.m s'rspande |

s'ivastre.sv api mahhrdnusa.mdhnn mantravrynubhava.h [36] | iti |

tad atra mahmantravrytmaky.m pr.nhanty.m ves'o dehapr.ndinimajjant tatpadvptyava.s.tambhena dehdn.m nldnm api tadrasplvanena tanmaykara.nam | tath hi dehasukhanldi yatki.mcit prathate adhyavasyate smaryate sa.mkalpyate v tatra sarvatraiva bhagavat citis'aktimay prath bhittibhtaiva sphurati | "tadasphura.ne kasypi asphura.nt " iti uktatvt kevala.m tath sphuranty api s tanmys'akty avabhsitadehanldyupargadattbhimnavas't bhinnabhinnasvabhv iva bhnt jnasa.mkalpdhyavasydirpatay mypramt.rbhi.h abhimanyate | vastutas tu ekaiva asau citis'akti.h | yathoktam

y cai.s pratibh tattatpadrthakramar.sit | akramnantacidrpa.h pramt sa mahes'vara.h [37] || iti |

tath mys'akty vibho.h saiva bhinnasa.mvedyagocar |kathit jnasa.mkalpdhyavasydinmabhi.h [38] || iti |

evam e.s sarvadas'su ekaiva citis'akti.h vij.rmbham.n yadi tadanupraves'atadava.s.tambhayukty samsdyate tat tadves't prvoktayukty kara.nonmlananimlanakrame.na sarvasya sarvamayatvt tattatsa.mhrdau api sad sarvasargasa.mhrakri yat sahajasa.mvittidevatcakra.m amyyntarbahi.skara.namarcipuja.h tatra s'varatsmrajya.m parabhairavtmat tatprpti.h bhavati paramayogina.h | yathoktam

yad tv ekatra sa.mr.dhas tad tasya layodbhavau |niyacchan bhokt.rtm eti tatas' cakres'varo bhavet [39] || iti |

atra ekatra iti "ekatrropayet sarva.m" [40] iti citsmnyaspandabh.h unme.stm vykhytavy | tasya iti anena "purya.s.takena sa.mruddha" [41] iti | upakrnta.m purya.s.takam eva parmra.s.tavyam na tu yath vivara.nak.rta.h ekatra sk.sme sthle s'arre v iti vyk.rtavanta.h | stuta.m ca may

svatantras' citicakr.n.m cakravart mahes'vara.h |sa.mvittidevatcakraju.s.ta.h ko 'pi jayaty asau || iti |

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itis'abda upasa.mhre | yat etvat uktaprakara.nas'arra.m tat sarva.m s'iva.m s'ivaprptihetutvt s'ivt pras.rtatvt s'ivasvarpbhinnatvc ca s'ivamayam eva iti s'ivam |

dehapr.nasukhdibhi.h pratikala.m sa.mrudhyamno jana.hpr.nnandaghanm im.m na cinute mhes'var.m sv.m citim |madhyebodhasudhbdhi vis'vam abhitas tatphenapi.n.dopama.m ya.h pas'yed upades'atas tu kathita.h sk.st sa eka.h s'iva.h || ye.s.m v.rtta.h s'n.kara.h s'aktiptoye 'nabhyst tk.s.nayukti.sv ayogy.h | s'akt jtu.m nes'varapratyabhijmuktas te.sm e.sa tattvopades'a.h ||

* * * samptam ida.m pratyabhijh.rdayam k.rtis tatrabhavanmahmhes'varcryavaryas'rmadabhinavaguptapdapadmopajvina.h s'rmato rjnakak.semarjcaryasya

* * * s'ubham astu - NOTES [1] Pratyabhijh.rdayam, The secret of recognition, German transl. by E. Baer, transl. into English by K. F. Leidecker. Adyar Library, 1938. Pratyabhijh.rdayam, Sanskrit text with English Translation, Notes and Introduction by J. Singh. Ied. Delhi 1963 [2] Con questo verso K.semarja fa iniziare anche il Bodhavilsa. [3] VBh. 106 [4] SpK. II. 3-4 [5] IPK. I. 4; 3 [6] S'S. I. 1 [7] Citazione riconducibile a S'S. III. 1 (tm cittam ) [8] Sv.T X. 1141 c [9] Netra T. VIII. 30 b. La versione originale cui si richiama K.semarja la seguente: ta tmopsak.h s'aive na gacchanti para.m s'ivam. [10] ed. apr.na.m manyatrpa.m. [11] mss. Adyar Library (No XXII. F. 38; No XIX. I. 25). l'edizione del testo segue invece la lezione: atyanta.m sa.mkocagraha.nena. [12] mss. Adyar Library (No XXII. F. 38; No XIX. I. 25). ed. : atyanta.m parimitat.m. [13] Sv.T. I. 3 [14] IPK. VI. 7 [15] IPK. IV. 12 [16] trattasi del Stra 9. [17] var. sakalabhedakabalanasvabhva.m. [18] S'ivastotraval. XX. 17 [19] SpK. II. 10 [20] SpK. II, 5 [21] var. sarvntaratamatvena.

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[22] IPK. IV. I. 11 [23] SpK. I. 9 [24] var. pratyabhijy.m ca. [25] Ka.tha Up. IV. 1; as'nan in luogo dell'originale icchan. [26] Vbh. 68 [27] Vbh. 49 [28] Vbh. 51 [29] SpK. III. 9 [30] Vbh. 72-74 [31] omesso in alcuni mss. [32] var. svarpatay. [33] var. cidhldaikadhan. [34] Utpaladeva: Aja.daprmat.rsiddhi. 22-23 [35] SpK. II. 1-2 [36] S'S. I. 22 [37] IPK. I. 7. 1 [38] IPK. I. 5. 18 [39] SpK. III. 19 [40] SpK. III. 12 [41] SpK. III. 17

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Jai Deva Singh. Pratyabhijnahrdayam: The Secret of Self-Realization (excerpted)

Return to: Trika Shaivism Main Page Y Excerpted from the Introduction to: Jai Deva Singh. Pratyabhijnahrdayam: The Secret of Self-Realization (3rd revised edition). Motilal Banarsidass. Delhi, India (1980). Y Sutra 1: The absolute Citi (consciousness) out of it's own free will is the cause of the Siddhi of the universe. Comments: Universe in this context means everything from Sadasiva down to the earth. Siddhi means bringing into manifestation, maintenance, and withdrawal. Citi - The absolute consciousness alone is the power that brings about manifestation. Inasmuch as it (Citi) is the source of both subject, object, and Pramaana (means of proof), no means of proof can prove it (i.e. it is it's own source). Siddhi may be taken in another sense also. It may mean Bhoga (experience) and Moksa (liberation). Of these also the absolute freedom of the ultimate divine consciousness is the cause. The word, "Hetu" in the sutra means not only cause in which sense it has been already interpreted above. It also means "means". So Citi is also the means of the individual's ascension to the highest consciousness where he becomes identified with the divine consciousness. Citi has been used in the singular to show that it is unlimited by space, time, etc. It has been called Svantantra (of free will) in order to show that it by itself is powerful to bring about the universe without the aid of Maayaa, etc. Citi is therefore the cause of manifestation, the means of rising to Siva, and also the highest end. This Sutra strikes the key-note of the entire book.

* * * Sutra 2: By power of her own free will does She (Citi) unfold the universe upon her own screen. Comments: She brings about the universe by the power of her own free will, and not by any extraneous cause. The universe is already contained in her implicitly, and she makes it explicit.

* * * Sutra 3: This (i.e. the universe) is manifold because of the differentiation of reciprocally adapted objects and subjects. Comments: The universe appears to be different and manifold because of the differentiation of experients and the objects of experience. These may be summarized thus:

1. At the level of Sadaasiva-Tattva, the I-consciousness is more prominent; the experience of the universe is just in an incipient stage. The individual experient who rises to such a level of consciousness is known as Mantra-mahesvara, and is directed by Sadaasiva. He has realized Sadaasiva-Tattva, and his experience is of the form, "I am this". The consciousness of this (the universe) is not fully marked out from the "I" at this level. 2. At the level of Isvara-Tattva, the consciousness of both "I" and "This" is equally distinct. The individual experient who rises to this level is known as

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Mantresvara. The universe is clearly distinct at this stage, but it is identified with the Self. Mantresvara is directed by Isvara. 3. At the level of Vidyaa-Tattva, the universe appears as different from "I". There is an experience of diversity, though it is diversity-in-unity. The individual experients of this stage are known as Mantras. They are directed by Ananta-Bhattaaraka. They have an experience of diversity all round, of the universe as bieng distinct form the Self (though it may still belong to the Self). 4. The stage of the experient below Suddha Vidyaa, but above Maayaa is that of Vijnaanaakala. His field of experience consists of Sakala-s and Pralayaakala-s. He feels a sense of identity with them. 5. At the stage of Maayaa, the experient is known as Pralayakevalin. He has neither a clear consciousness of "I", nor of "This", and so his consciousness is practically that of the void. 6. From Maayaa down to the earth, the experient is Sakala who experiences diversity all round. The average human being belongs at this level.

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

* * * Sutra 4: The individual (experient) also, in whom Citi or consciousness is contracted has the universe (as his body) in a contracted form. Comments: It is Siva or Cit that by assuming contraction becomes both the universe and the experients of the universe. Knowledge of this constitutes liberation.

* * * Sutra 5: Citi (universal consciousness) itself descending from (the stage of) Cetana becomes Citta (individual consciousness) inasmuch as it becomes contracted in conformity with the object of consciousness. Comments: The universal consciousness itself becomes the individual consciousness by limitation. The universal consciousness in the process of limitation has either (1) the predominance of Cit, or (2) the predominance of limitation. In the former case, there is the stage of Vijnaanaakala when Prakaasa is predominate, or Suddha-Vidyaa-Pramaaataa, when both Prakaasa and Vimarsa are predominant, or Isa, Sadaasiva, Anaasrita-Siva. In the latter case, there is the stage of Suunya-Pramaataa, etc. The universal consciousness itself by assuming limitation becomes individual consciousness. Jnaana, Kriyaa, and Maayaa of the universal consciousness becomes Sattva, Rajas, and Tamas in the case of the individual.

* * * Sutra 6: The Maayaa-Pramaataa consists of it (Citta). Comments: The Maayaa-Pramaataa also is only Citta (individual consciousness).

* * * Sutra 7: And (though) he is one, he becomes of two-fold form, three-fold form, four-fold form, and of the nature of seven pentads. Comments: The Cit is Siva Himself. Consciousness cannot be sundered by space and time.

2-fold: Since by limitation it assumes the state of the experient and the object experienced, it is also of two forms.

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3-fold: It also becomes three-fold as it is covered with the Mala pertaining to Anu, Maayaa, and Karma. 4-fold: It is also four-fold, becuase it assumes the nature of (1) Suunya, (2) Praana, (3) Puryastaka, and (4) the gross body. 7-pentads: The thirty-five Tattva-s below Siva down to the earth is also it's nature. From Siva down to Sakala he also becomes seven-fold experients and of the nature of five-fold coverings (from Kalaa to Niiyati).

* * * Sutra 8: The positions of the various systems of philosophy are only various roles of that (consciousness or Self). Comments: The positions of the various systems of philosophy are, so to speak, roles assumed by the Self.

1. The Caarvaakas, for instance, maintain that the Self is identical with the body characterised by consciousness. 2. The followers of Nyaaya practically consider Buddhi to be the Self in the worldly condition. After liberation, they consider Self as identical with the void. 3. The Miimaamsakas also practically consider Buddhi to be the Self inasmuch as they believe the I-consciousness to be the Self. 4. The Buddhists also consider only the functions of Buddhi as the Self. 5. Some Vedaantins regard the Praana as the Self. 6. Some of the Vedaantins and the Maadhyamikas regard "non-being" as the fundamental principle. 7. The followers of Paancaraatra believe Vaasudeva to be the highest cause. 8. The followers of Saankhya practically accept the position of the Vijnaanaakalas. 9. Some Vedaantins accept Isvara as the highest principle. 10. The Grammarians consider Pasyantii or Sadaasiva to be the highest principle. 11. The Taantrikas consider the Aatman as transcending the universe to be the highest principle. 12. The Kaulas consider the universe as the Aatman principle. 13. The followers of Trika philosophy maintain that the Aatman is both immanent and transcendent.

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

* * * Sutra 9: In consequence of it's limitation of Sakti, reality which is all consciousness becomes the Mala covered Samsaarin. Comments:

Aanava Mala: The will-power being limited, there arises the Aanava Mala, the Mala pertaining to the Jiva (the individual soul) by which he considers himself to be imperfect. Maayiya Mala: Omniscience being limited, there arises knowledge of a few things only. Thus there comes to be Maayiya Mala, which consists in the apprehension of all objects as different. Kaarma Mala: Omnipotence being limited, the Jiva acquires Kaarma Mala.

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Thus due to limitation: Sarva-Kartrtva (omnipotence) becomes Kalaa (limited agency). Sarvajnatva (omniscience) becomes Vidyaa (limitation in respect to knowledge). Puurnatva (all fulfillment) becomes Raaga (limitation in respect of desire). Niyatva (eternity) becomes Kaala (limitation in respect of time). Vyaapakatva (omniscience) becomes Niyati (limitation in respect of space and cause).

Jiva (the individual soul) is this limited self. When his Sakti is unfolded, he becomes Siva Himself.

* * * Sutra 10: Even in this condition (of empirical self), he (the individual soul) does the five Krtya-s like Him (i.e. like Siva). Comments: Just as Siva does the five-fold act in mundane manifestation as an unfoldment of His real nature, so does He do it - in the limited condition of a Jiva.

Srastrtaa: The appearance of objects in a definite space and time is tantamount to Srastrtaa (emanation), their appearance in another space and time and thus their disappearance to the individual soul constitutes Samhartrtaa (withdrawal) Sthaapakataa: Continuity of the appearance of the objects constitutes Sthaapakataa (maintenance). Vilaya: Because of the appearance of difference, there is Vilaya (concealment). Anugraha: When the object is identical with the light of consciousness, it is Anugraha (grace).

* * * Sutra 11: He also does the five-fold act of manifesting, relishing, thinking out, setting the seed, and disolution. Comment: This is so from the esoteric stand-point of the Yogin. Comments: Whatever is perceived is Aabhaasana or Srsti. The perception is relished for sometime. This is Rakti or Sthiti. It is withdrawn at the time of knowledge. This is Samhaara. If the object of experience generates impressions of doubt etc., it becomes in germ the cause of transmigratory existence. This is Bijaavasthaapana or Vilaya. If the object of experience is identified with consciousness, it is the state of Vilaapana or Anugraha.

* * * Sutra 12: To be a Samsaarin means being deluded by one's own powers because of the ignorance of that (i.e. authorship of the five-fold act.) Comments: In the absence of the knowledge of the five-fold act, one becomes deluded by one'a own powers, and thus transmigrates ever and anon. While talking of Sakti, we would do well to realize that the highest Vaak Sakti has the knowledge of the perfect "I". She is the great Mantra inclusive of the letters "a" to "ksa", and revealing the empirical experient. At this stage, she conceals the pure distinctionless consciousness and throws up ever new forms different from one another. The empirical experient deluded by the various powers considers the body, Praana, etc., as the Self. Braahmii and other Sakti-s bring about emanation and maintenance of difference and withdrawal of identity in the empirical subject (Pasudasaa).

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At the stage of "Pati", they do the reverse, i.e. bring about the emanation and maintenance of identity, and withdrawal of difference. Gradually they bring about the state of "Avikalpa". This is known as pure Vikalpa power. The above technique of establ ishing unity-consciousness is known as "Saambhavopaaya". Now follows Saaktopaaya or Saakta technique of unity-consciousness. Cit-Sakti in this context is known as Vaamesvarii. Her sub-species are Khecarii, Gocarii, Dikcarii, Bhuucarii. These bring about objectification of the universal consciousness. By Khecarii Sakti, the universal consciousness becomes an individual subject; by Gocarii Sakti, he becomes endowed with an inner psychic apparatus; by Dikcarii Sakti, he is endowed with outer senses, by Bhuucarii, he is confined to extermal objects. By Yogic practice, Khecarii brings about consciousness of perfect agency; Gocarii brings about consciousness of non-difference, Dikcarii brings about a snese of non-difference in perception, Bhuucarii brings about a consciousness of all objects as parts of one Self. There is a third technique known as Aanavopaaya. When the Aisvarya Sakti of the Lord conceals her real nature in the case of the individual and deludes him by Praana, etc., by the various states of waking, dreaming, etc., and by the body both gross and subtle, he becomes a Samsaarin. When in the Yogic process, she unfolds the Udaana Sakti, and the Vyaana Sakti, the individual comes to acquire the experience of Turya and Turyaatita states, and becomes liberated while living.

* * * Sutra 13: Acquiring full knowledge of it (i.e. of the five-fold act of the Self) Citta itself comes Citi by rising to the status of Cetana. Comments: When the knowledge of the five-fold act of the Self dawns on the individual, ignorrance is removed. The Citta (individual consciousness) is no longer deluded by it's own limiting powers; it re-captures it's original freedom, and by acquiring a knowledge of it's real nature, rises to the status of Citi (i.e. universal consciousness).

* * * Sutra 14: The fire of Citi even when it descends to the (lower) stage, though covered (by Maayaa) partly burns the fuel of the known (i.e. the objects). Comments: If Citi is non-differentiating consciousness intrinsically, why is it that it is characterized by a sense of difference at the level of the individual? The answer is that even at the level of the individual, Citi does not completely lose it's nature of non-differentiation, for all the multifarious objects as known are assimilated to Citi itself, i.e. in the knowledge-situation, the objects become a part and parcel of Citi. As fire reduces to itself every thing thrown into it, even so, Citi assimilates to itself all the objects of knowledge. Only owing to it's being covered by Maayaa, Citi does not reduce objects of knowledge to itself completely, for owing to the previous impressions (Samskaara-s), these objects appear again.

* * * Sutra 15: In the re-assertion of it's (inherent) power, it makes the universe it's own. Comments: Bala or power means the emergence of the real nature of Citi. Then Citi manifests the whole universe as identical with itself. This is not the temporary play of Citi, it is rather it's permanent nature. It is always inclusive, for without this inclusive nature of Citi even body and other objects would not be known. Therefore, the practice recommended for acquiring the power of Citi is meant only for the removal of the false identification of oneself with the body, etc.

* * * Sutra 16: When the bliss of Cit (universal consciousness) is attained, there is the lasting acquisition of that state in which Cit is our only Self, and in which all things that

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appear are identical with Cit. Even the body, etc. that is experienced appears identical with Cit. Comments: The steady experience of identity with Cit means Jivanmukti (liberation even in this physical body). This comes about by the dissolution of ignorance on the recognition of one' true nature.

* * * Sutra 17: By the development of the center is acquisition of the bliss of the spirit. Comments: By the development of the center can the bliss of the spirit be obtained. Samvit or the power of conscious ness is called the center, because it is the support or ground of every thing in the world. In the individual, it is symbolized by the central Naadi, i.e. Susumnaa. When the central consciousness in man develops or when the Susumnaa Naadi develops, then is there the bliss of the universal consciousness.

* * * Sutra 18: Herein (i.e. for the development of the Center) the means are:

Dissolution of Vikalpa. Sankoca-vikaasa of Sakti. Cutting of the Vaahas. The practice (of the contemplation) of the Koti (point) of the beginning and the end.

Comments: The first method is Vikalpaksaya. One should concentrate on the heart, should not allow any Vikalpa to arise, and thus by reducing the mind to an Avikalpa condition, and holding the Self as the real experient in the focus of consciousness, one would develop the Madhya or consciousness of central reality and would enter the Turya and Turyaatita condition. This is the main method of Pratyabhijnaa for Madhya-Vikaasa. The other methods do not belong to Pratyabhijnaa but are recommended for their utility. Sankoca and Vikaasa of Sakti. Sankoca of Sakti means withdrawing of consciousness that rushes out through the gates of the senses, and turning it inwardly towards the Self. Vikaasa of Sakti means holding the consciousness steadily within, while the senses are allowed to perceive their objects. Another way of acquiring Sankoca and Vikaasa of Sakti is the practice of Prasara and Visraanti in the stage of UUrdhva Kundalini. Emergence from Samaadhi while retaining it's experience is Prasara or Vikaasa, and merging back into Samaadhi and resting in that condition is Visraanti or Sankoca. A third method is Vaaha-Ccheda, i.e. cessation of Praana and Apaana by repeating inwardly the letters "Ka", "ha", etc. without the vowels, and tracing the Mantra-s back to their source where they are unuttered. A fourth method is Aadyanta-Koti-Nibhaalana, i.e. the practice of fixing the mind at the time of the arising of Praana and it's coming to an end between the Aadi, i.e. the first or heart and the Anta, i.e. the distance of twelve fingers from the heart.

* * * Sutra 19: In Vyutthaana which is full of the after-effects of Samaadhi, there is the attainment of permanent Samaadhi, by dwelling on one's identity with Cit (universal consciousness) over and over again. Comments: Even on the occasion of Vyutthaana, the Yogin sees the entire universe dissolve in Cit by the process of Nimiilana-Samaadhi. Thus he acquires permanent Samaadhi by Krama-Mudraa.

* * * Sutra 20: Then (i.e.on the attainment of Kramamudraa), as a result of entering into the perfect I-consciousness or Self which, is in essence Cit and Aananda (i.e. consciousness and bliss) and of the nature of the great Mantra-power, there accrues the attainment of

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lordship over one's group of the dieties of consciousness that bring about all emanation and re-absorption of the universe. All this is the nature of Siva. Comments: When one masters Kramamudraa etc., one enters into the real perfect I-consciousness or Self, and acquires mastery or lordship over the group of consciousness-dieties that bring about emanation and absorption of the universe. The perfect I-consciousness is full of light and bliss. No longer is the individual deluded into considering his body, gross or subtle, Praana or senses as the "I", he now considers the divine light within as the real "I". This real "I" is the Samvit, Sadaasiva, and Mahesvara. This I-conscousness means the resting of all objective experience within the Self. It is also called Svaatantrya or sovereignty of will, the primary agency of everything, and lordship. This consciousness of pure "I" is the fons et origo of all the Mantra-s, and therefore it is of great power. It is the universal Cit itself. By acquiring this consciousness, one becomes the master of these Sakti-s that bring about the emanation and absorption of the universe.

Y Excerpted from the Introduction to: Jai Deva Singh. Pratyabhijnahrdayam: The Secret of Self-Realization (3rd revised edition). Motilal Banarsidass. Delhi, India (1980). Return to the Main Page of the Trika Shaivism Website. If you have any ideas, comments, suggestions, questions, or feedback, please email them to me by clicking here. Y

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Shibendu Lahiri. Pratyabhijnahrdayam Shibendu Lahiri. Message 59

(Being issued on 10 August 2003 from Yoga Kendra at Santiago of Chile) PRATI: Contrary

ABHIJNA: Knowledge or Experience.HRDAYAM: Heart

Brain is the structure of experience and framework of knowledge i.e. memory and intellect i.e. chitta i.e. the fragmented consciousness. Contrary to knowledge (concepts and conclusion) is knowing (perception). The source or seat of this perception is perhaps a connection of Chiti the full consciousness in the heart. A thumb-size connection of the universal Intelligence in the heart (Kathopanishad) is the Reality. The chitta (mind) is valid, but not real. Chiti is real, and mind is just myth. Just as an electrical equipment cannot function merely by virtue of its machinery without the connection to the main source of electricity, similarly, the gunas in a human being cannot operate without the connection with Chiti. This connection is the soul or heart (Hrdayam). Patanjali Yoga Sutras terminate with Chiti-Shakti-iti, The Sutras here commence with Chiti and hence may be considered as continuation of Yoga-Sutras in a most sublime and subtle dimension of Shiva the complete dissolution of chitta (fragmented consciousness which is the experience-ego-structure) and the emergence of Chiti (Intelligence i.e. pure and full consciousness uncontaminated by the memory and intellect which is a fragmented phenomenon). This is Chidananda rupa Sivoham Sivoham. Yoga sutras are now leading to Shivahood in the sutras of this text, that is, to Vedanta the ending of knowledge and the beginning of knowing. The word Shiva is derived from the roots Si and Svi. Si means to lie down, i.e. being held in. Svi means to sever, to cut asunder. Siva is the purna chaitanya the supreme intelligence i.e. the holistic consciousness. And everything is held in this supreme benevolence, benediction and beatitude. This Siva or Chiti the Intelligence is the fundamental ground reality which saves, through its glimpses and grace, from the garbage of mischiefs and mania of the intellect or mind (chitta-vritti). There is no other Savior. The propaganda about Saviors in organized religions is derived from the deceitful device of the mind which always demands dependency, security and solace. The whole theological thuggery which divides mankind in the name of religion, God, His only Son, Savior, prophet, pope, paramahansa, avatar, is nothing but cunning concepts, calculations and conclusions of the mind the separative consciousness. Siva also cuts asunder all sins of the mind. Mind is sin and sin is mind. Life the Intelligence, the Chiti knows no sin. Freedom from the strangle-hold of mind is the freedom from all sins. That is why it is said: syati papam iti sivah which means: only Sivah phenomenon, the dissolution of mind cuts asunder all sins. Siva is the Highest Reality as well as the Highest Good. Dissolution of the mind i.e. vanishing of all cravings, fear and dependency; is the greatest enlightenment. Suspension of duality at every level of our living, is the absolute and unconditional freedom from the separative consciousness (mind ego). Sutra 1: Chitih swatantra vishwa siddhi hetuh. Intelligence is autonomous and absolute. It exists for the process of universal perfection i.e. emergence of universality despite uniqueness of the individual. Sutra 2: Swechchyaya swabhittau Vishwam-unmilayati. It (Intelligence) voluntarily unfolds the universe on its own ground Sutra 3: Tannana Anurupa Grahya Grakaka Bhedat. The various mundane affairs appear due to the dichotomy between the subject and object, between the spectator and the spectacle, between the watcher and the watched. ! 45

Sutra 4: Chitisankochatma chetanopi sankuchita-vishyamayah. The individual body, which is connected with a step-down potency of universal Intelligence (Chiti), can be considered as the mini-universe. Thus the intelligence (chetana) of the body is qualitatively same as the universal Intelligence even though much reduced quantitatively. (This intelligence chetana = chitta + na = no-mind, which is not intellect, is pure existence separate from experience-structure arising out of the super-computer brain which is the apparatus for memory-intellect-mind-ego phenomena. The intelligence (perception) is available when intellect or mind is not obsessed with pre-concepts and pre-determined conclusions. Life is lived, when mind is negated). Sutra 5: Chitireva chetanapadavarudha chetyasankochni chittam. Intelligence, pure universal consciousness, becomes impure (impurity being duality, desire and dependency) contracted consciousness in the individual body due to psychological association with the objects of consciousness (chetya) Sutra 6: Tanmayo Mayapramata. Ego-self, the apparent (maya) self, consists of this contracted consciousness which is chitta. (The me and the mind are the same. It is not my mind, for me is mind and mind is me. The apparent duality is the root cause of pain and suffering). Sutra 7: Sa Chaiko Durrupastrimayaschatwratma sapta panchankaswabhavah. And (though) Intelligence is one, It becomes twofold, threefold, fourfold, and seven pentagons. Perception is unifold: stimulus and response one unitary movement. Cognition is twofold: dichotomy between stimulus and response (GrahyaGrahaka Bheda) Intellect is the threefold categorization of cognitions Experience is the fourthfold classification of categorizations, psychological choices in accordance with upbringing and undertakings i.e. in accordance with cultural inputs and conditioned responses such as pleasant or unpleasant; profitable or not so; painful or not so; gratifying or not so, etc. Seven dimensions of time: 1. Chronological time (Vijnana Kala) 2. Biological time (Pralaya Kala) 3. Psychological time (mind) (Sa kala) 4. Freedom from time (Man-tra) transcending time. 5. Sublime, subtle perceiver of the freedom (Linga matra). (Mantresvara) 6. Experience-less-ness (Alinga formless) just joyful existence (MantraMaheswara) 7. VoidVirtueeternal benevolence and bliss (Siva paramata) All this is connected to five dimensions of separative embodied consciousness. Hence seven pentagons. Sutra 8: Tad Bhumikah sarva darshan sthitayah. The basis of all deep clarity of understanding is just all the different roles of that (Intelligence). Sutra 9: Chidwatta chchhakti sankochat malavritah sansari. Due to the restriction of the energy of understanding in a particular body, one becomes contamination-ridden mundane mentality (contamination = cravings + conflicts). Sutra 10: Tathapi Tadvat Pancha krityani karoti.

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Even then, like the universal Intelligence, five basics deeds are done by an individual. Five basic phenomena (deeds) of Universal Intelligence (Chiti): 1. Sristi: usual translation or interpretation is creation. This implies duality or dichotomy between creator and created. Duality is the denial of divinity as it is the beginning of desire the mind and its mischief, which is the root of delusion and dukkha (sorrow). Right understanding of Sristi is emanation, casting out of oneself, letting out the universe. 2. Sthiti: preservation of the universe. 3. Samhara: withdrawal or re-absorption (again, the usual meaning is destruction which is not correct.). Divinity is love. It does not destroy. It only reabsorbs, only to let the universe appear again. 4. Vilaya: concealment of its real nature. It is neither known, nor unknown. It is unknowable. Reality is existence, not an experience. 5. Anugraha: grace, supreme benevolence, highest good. Chiti, Siva or Universal Intelligence lets go the universe out of It, imparts existence to the universe and finally withdraws the universe into Itself, only to let the universe appear again. Intelligence and its Energy encompass everything. The cycle is called a Kalpa of cosmic process and is repeated from eternity to eternity. Anugraha is the act of Grace of Intelligence (Chiti) by which it brings about absolute and unconditional freedom (Moksha) of mankind which is the ending of all endings and the beginning of all beginnings the ultimate samadhi in a human body. Anugraha is the abounding love and compassion of Siva Chiti i.e. Intelligence. This pervades everywhere and if one is innocent (not ignorant) i.e. Bhola enough, one gets a flash of It. (This Anugraha is perhaps particularly intense in a place on this planet, called Varanasi (in India) favorite residence of Bholanath (Siva) where the sacred river Ganga has taken a U-turn. Varanasi was called Benares or Banaras by the British.) Now. See that: An individual also does the five basic deeds: 1. Procreation 2. Survival 3. Dying 4. Yearning (a motivation without motive) for the Mysterious. Curiosity is the mundane manifestation of the profound yearning for the Divine. Thus curiosity of a human being is the concealment of his real nature which is yearning for the Divine. 5. Love and compassion. (This sutra is a profound utterance on the harmony between humans and the universe) Sutra 11: Abhasan-Rakti-Vimarshan-Beejavasthapan-Vilapanatastani And Chiti i.e. Intelligence can also be all these: manifesting, relishing, benevolence, settling the seed (of understanding), dissolving (never accumulating). (All this is flow of presence, no accumulation nor acquisition of any sort. Accumulation is the past, the structure of experience, the framework of knowledge, the separative consciousness, the mind, the ego and all the tragedies and trials of mankind.) Sutra 12: Tadaparijname Swashaktibhivyarmohitata Sansaritwam. Ignorance of It (i.e.of the real authorship of the fivefold act) degenerates one into mundaneness (sansarin) due to the delusion that ego is the actor. (Ego talks about will-power, but will is the ego. Everything happens because of power without will. i.e. Divine Energy.) Sutra 13: Tatparijnane Chittameva Antarmukhibhavena Chetanapadadhyarohat Chitih.

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Through the perfect perception of It (i.e. of the real authorship of the five-fold act), the separative consciousness i.e. the mind (chitta) ascends to the status of no-mind (chitta + na i.e. chetana). Thereupon, by a centripetal benevolence and grace, chetana is exploded into Chiti the Universal Intelligence, that is, an un-nameable mutation takes place. Sutra 14: Chiti vanhira varoha pade chhannopi Matraya Meyendhanan Plusyati. When the fire of Intelligence (Chiti), i.e. the energy of understanding, descends to fragmented consciousness, it partly burns the fuel of the conditioning (meyendhanan) even though still covered (by the smoke of the fragmented consciousness) (chhannopi). Sutra 15: Balalabhe Vishwamatmasatkaroti When one is available to the strength (fire) of Chiti, he assimilates the mundane; that is, he blasts out of his pre-occupation within the pre-cincts of his mind and opens himself up to the wholeness of life. Sutra 16: Chidanandalabhe Dehadisu Chetyamaneswapi Chidaikatmyapratipatti dardhyan Jivan muktih. The state of Jivan mukti (liberation while living) is possible when the bliss of Intelligence (Chiti) is attained. Through this bliss, a unitary movement between the separative and holistic consciousness, that is, between mind and life is stabilized inspite of the continued functioning of the experience-structure of the body. (This is freedom from the known despite its continued availability for day to day living.) Sutra 17: Madhaya vikasachchidanandalabhah. Bliss of Intelligence (Chiti) blooms following a flowering at the centre (Heart). Sutra 18: Vikalpakshyaya-Shaktisankochavikasa-Vahachchhedadyanta-koti-nibhalanadaya Ihopayah. Bliss of Chiti-Sakti is the consequence of: 1. Withering away of choices, classifications, opposites, divisions, duality, resistance. 2. Circulation of energy in restraint and release. 3. Neutralization of inhalation by exhalation (Internal breathing pranayam). (In Gita: Pranapanau gati ruddha or pranapanau samau kritya Nasabhyantara-Charinau). (Here vahachchhedat. Vaha or Pravaha is Pran-apana Vayu. Chhedat is cutting of i.e. neutralization) (In Patanjali: Chitttavritti Nirodha i.e. discontinuity in the circulation of the thoughts and Gunas). 4. Practice of attention (Nibhalanadaya) between (two) end-points (Anta-koti) (separated by a 12 finger -distance- quoted from a related text called Vijnana Bhairava dvadasanta of 51 st verse). This is mental Pranayam. Sutra 19: Samadhi samskarvati vyuttttahane Bhuyo Bhuyaschidaikya marshannityodita-Samadhilabha. A state of perpetual Samadhi (equanimity) through unitary movement between Chiti and chitta (Intelligence and intellect) may be acquired by watching repeated cycles (kramas) of conditioned reflexes and thus obtain freedom therefrom (It is also called krama-mudra). Sutra 20: Tada prakashananda saramaha mantraviryatmakapurnahantaveshat sada sarva sargasanharkarinija samviddevatachakre shwarata praptir bhateeti Shiva. The state of Shivam is the supreme bliss of Chiti the pure consciousness or Universal Intelligence. This Siva-nature is also emanation, preservation and re-absorption. This is the divinity of all divinities. Siva is holistic energy of the most profound sacred sound (mantra) [mantra is minds (mana) transcendence (-tra) beyond]. Siva is the essence of light and joy. Siva-phenomenon is the ending of limited egoself for the wonder and wholeness of the blue sky with its beatitude and benediction. All this follows the attainment of Krama mudra. ! 48

Note: It is not easy to comprehend the Sutras stated above. In such a situation, it is recommended not to get into desperate interpretations or to come to some fanciful conclusions of a conditioned mind. Instead, do the following chanting in a state of let-go. These have tremendous de-conditioning effects. And then, the energy of understanding may dawn!

1) Jai Siva shankara

Bom Bom Hara Hara (2 times)Bom Bom Hara Hara

Bom Bom Hara Hara (2 times)Hara Hara Hara Hara

Bom Bom Hara Hara (2 times)

And repeat in cycles.

2) Siva Siva Siva Sambho

Siva Siva Siva Sambho (2 times)Mahadeva Sambho

Mahadeva Sambho (2 times)

And repeat in cycles.

3) Om Namah SivayaSivaya Namah Om

And repeat and repeat.

4) Hara Hara Mahadeva Sambho

Kashi Viswanath Gange

5) Kashi Ramanath Gange

Kashi Ramanath Gange (2 times)Kashi Bholenath Gange

Kashi Bholenath Gange (2 times) Jaya Jaya Mahadeva Sambho

Kashi Annapurna Gange (2 times) And repeat in cycles Jai Baba Bholenath

Kashi ji ki (Kashi is the ancient name of Varanasi)

http://www.kriyayogalahiri.com/

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, : (), , , , , , . , , . , , . . , : , (am karoti iti ankarah). , , , , , , , (), , , (, , , , , .. (), , ). , . , () . , , , , -. : , . , , , , , , : , , , . , . , , -. , , , , . ( ) . , (), . , -, , , () . , , , , (). : . , , (-). , , (kicit calatta), , . , , , , , , - , - , , , , -. spanda aktir garbhokrta ananta sarga samhraika ghana ahant, . . - -, , , . , , , , . -

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, . - ( ) . , . , , -, . ( ), , , . , , . . , : () , , , , (viva nimea bh ciddhanatmonmea sr ciddhanatnimajjanabhmir api vivonmea rp). , - , . , , . ( -: .) , , , ; , , . , , , , . , , (yugapad evonmea nimeobhaya rpm). , , , . , - . (-) , , , , , , . ., . : - . , ; , (). , . , , . (), , , . . , , , .

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, , . , , . , , . , . , . . . , , (); , . , . , , . , (vastutastu na kicid udeti vyayate v). -. , , ( ), . , . - ; . , - , . 1) , . 2) , , , , ( !) . . 3) . 4) ; , (). , , , ; , . , , , . : , . , , - . , . ,

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, , , , , . , , - , , , . , , . , , / , . . , , . : . . ? , , , . - , (, , ) , , , . , , , . . . , , , , () (). , . , , , . . , -, , , , . , , , , . - (, , , , ). . -, . , . -, , . . -, purnhanta, , , , . , , , . , . () - (), , . . (-). -, , . . , , . , , ( ! 54

), , , -, , . , -, , , () , . . , . , , , . , . , 5. , , , , , -; () . , , . , , , . , , , , , , (-) , . . . , , . (. . ) , , , . . , : (-!), , , , , . . , . , , . , -. , , , . . , (: ; - ; ; : ; , ; ), (12 ; 12 ; ; 5 ; ; ; ; ; ). , , , . , , : , , , , . , , , ! 55

, , , , . , , . , , , - , . (, , , -, , ), , . , , : , ; - , ; , , . , , . , , , . ( ) ( - ) , , , (), . , , , . Summary The article Hermeneutics of Kshemaraja (as an example of one shloka from the Spanda-nirnaya) by S.V. Pakhomov is dedicated to the hermeneutics of one of interesting thinkers of Kashmir Shaivism, Kshemaraja (XI century). His style is shown on the example of one shloka from his commentary Nirnaya to the fundamental text of spanda school, Spanda-karika. Elaborating in details only seven words he succeeded to expose philosophy of spanda as connected with tantric school krama.

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. .

II

. // : . II

, , . ., 1999. . 11 18.

[12] -, , , VIII-XII . , . , . . , (, , ), , ( ), , (, ). . . , , , : ; , . : 1)-; 2)-; 3)-. , : , , , . -, (VIII .), . - -, -. (IX .), , , () . . , : ; ; . ; , , , . , . o, , , , , . [13] , , , , . , , . , , . ,

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. . () (): , (); , (). , , ; , . , , , . ( , ; , ) : , (), , . , - . () . , ( , , ). . () (), . , , () , , . , . . . [14] . . , . . , () (), : , , , , . - , , . 36 ( ), - -, . (), , . . , , () . , . ( ). -, ; , . , . , , . .

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, - -. . . . . , . , ; , . Ta ( ). (), . . , , . , [15] . , , , , . , , -, -. : , , () ; , , (); , (); , (); , (); : . , . . 24- : . . , , (): ( ), . , , : . , , , , (), (). -, . , , . . . . , . [16] , . . -, p ( ). : (), (), (). () , , ! 59

, . , (). , ( ) . () (). , , . , (, , ) , , , . . , , . , . , . , . , , () , . , ; . , , . : , , () , ; () , . , . [17] , . . , , . , , , , , . . . . . , : : ; () (); , , ; , ; () ();

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, , , . 1. .. , . ., 1996. 2. Banerji S.. A Brief History of Tantra Literature. Calcutta, 1988. 3. Bernard T. Hindu Philosophy. New-York, 1947. 4. Chatterji J.C. Kashmir Shaivaism. Srinagar, 1914. 5. The Cultural Heritage of India. Vol IV: Religions, pp. 79-98. Calcutta, 1956. 6. Jai Deva Singh. Spanda Karikas: The Divine Creative Pulsation. Delhi, 1980.

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. . .

. . (, . -) // . III

. ., 2000. . 30 37.

(1) . , , : , , ; , , . . () , . ; , , , . (), () . , . , , : , , . (2) ; -. (), . . , , , . , , . , , , .