Kashmir Shaivism and our times

by Virendra Qazi

The philosophy of Kashmir Shaivism occupies a distinguished position among the various schools of religious creed and thought. It provides the complete analysis of human personality and delves into the deepest and most comprehensive psychology of man. In this way, it makes the greatest contribution to furthering of human understanding.

In fact, this universal philosophy focuses on relation between God, Nature and Man, which transcends all the barriers of time, place and diverse human-cultures. It leads to the highest level of self-realisation revealing the inner most secrets of the nature of Self. It integrates all the aspects of life, which are taken in totality. Thus, rather than negation and denial, it celebrates life. Kashmir Shaivism is the only school of Indian philosophy which can inspire us for both material and spiritual progress. Besides making valuable contribution to the Indian culture, it is the highest spiritual philosophy discovered and expressed in the world.

No doubt, Kashmir Shaivism is presently evoking deep interest in west, with lot of pioneering research work at leading universities in Europe and the United States. It is a matter of concern that nothing much is done in the land of its birth, rather land of discovery of this philosophy. We should ponder over this situation and consider the importance of this philosophy in this strife-torn world. A thrill of self confidence, the spirit of bliss, surpassing all barriers of caste, creed and gender, no look back, no regret, the inner journey, see everything as creation of God, etc - how prominently and conceptually these are emphasised in Kashmir Shaivism. It should be our solemn endeavour to present this ancient philosophy in common man's language so that a resurgence takes place with the goal of UPLIFTMENT at individual, social, national and world as a whole. We can conclude without any hesitation that Kashmir Shaivism is the religion of tomorrow.

DEFINITION

Kashmir Shaivism is a process of discovery of individual soul as one with the Universal Being through a process based on : Correct knowledge of the exact nature of universal elements. Practice in Trika Yoga. A highly affectionate and devotional attitude towards the Absolute Reality.
It is a religio - philosophical system elaborated mostly in the Pratyabhijna Darsana, which means re-cognition of self. Siva voluntarily adopts self - velling and becomes a jiva. The problem for the jiva is to recognise his self as Siva. The Pratyabhijna philosophy first gives a description of ultimate reality, shows how it descends to the level of the jiva or empirical individcual and how the jiva can recognise himself as Siva and become liberated.

Param Shiva is the ultimate reality who is the nature of Bliss itself and all complete in Himself. He is beyond description, beyond all manifestation, beyond limitation of form, time and space. He is eternal, infinite, all pervading, all knowing and all powerful. In fact, this reality is ineffable and beyond all descriptions.

SPECIAL FEATURES OF SAIVA YOGA

Saiva Yoga is not a practice in suppression of the functions of mind as taught by Patanjali. It is a practice in uniting the individual with universal by means of interesting and blissfull practices as taught in Saiva scriptures. In fact, out-wardly one may perform the age old, traditional or vedic rituals but inwardly he has to seek the exact truth through some yogic practices taught in Trika System. Maintaining the semblance of an ordinary house holder he has not to make any show of the powers aroused through its practice. There is no restriction based on caste, creed, gender etc. in eligibility for initiation in the Saiva yoga. Even a lowest caste can become a disciple or even a preceptor if he attains sufficient success in this practice.

RELEVANCE OF KASHMIR SHAIVISM

No nation can achieve its desired national aims without the help of a suitable philosophy. A deep rooted philosophy can urge and inspire a nation towards its national aims. The ancient Indian philosophy took comprehensive view of human life and was practicable in that ancient social set up, served well for thousands of years and India continued to be a prosperous country flourishing in religion and philosophy. However, subsequently, impact of many great thinkers have led us from faith to reasoning, practice to theory, etc. We were taken from a practical path of all round progress towards an idealistic path of mere theories and suitable only for few people. The result of this idealistic approach by rulers and thinkers has been invasion and destruction at the hands of more practical and powerful foreigners.

Kashmir Shaivism is the only school of Indian philosophy which can inspire us for both material and spiritual progress. It can serve as a sound basis for our national aims of establishing a welfare state. This philosophy is to be presented in the present day style in the light of the psychology of the youngest generations of our nation. The message for them is that world should be accepted in totality. No problem of society, state, nation and individual is to be ignored. A person can not succeed in any aim of life if he shuts his eyes towards these problems. The whole life lord Krishna, as depicted in Mahabharata is a glowing example of practical Shaivism.

LALLESHWARI - HER SPIRITUAL GEMS

While expounding the relevance of Kashmir Shaivism our deepest gratitude goes to Lalleshwari, whose teachings give a unique opportunity to have insight into this mystic philosophy. She conveyed its essence in a simple way for benefit of the humanity.

Emanating from the basic Creed of Kashmir Shaivism she stresses positive acceptance of the material world rather than the philosophy of escapism. We can rather say that God has made man in His own image. It is His Own Maya Shakti which makes man to see differently. Therefore, real joy can be gained as we live in this world and go about our work.

Avoiding suppression and denial like great puritans, we should exercise moderation in living and turning away from the ambition of wealth, power and pleasures of senses. This will prepare us for the inward journey to realize God.

CONCLUSION

Let us work for upliftment as our goal. With our own self - effort we should change and strive for enlightenment. Let this change permeate from man to family, to state and nation as a whole. Leading to universal good this will usher in peaceful and conflict free world.

Science and Kashmir Shaivism

by Virendra Qazi

We are analyzing a unique subject: the synthetics of natural sciences with metaphysics. Our ancient seers and sages long back conceived the principles of physical or natural science. The  World, as we see, is a play of energy, force or vibration, and not an illusion, was an important creed of our Sastras. This is in total conformity with modern science.

Discovery of modern physics that matter is only waves of various lengths, without their being any essentially solid, hard stuff is really a re- discovery of what the Trika Shastra conceived centuries ago as the "Spanda". Through modern physics, we have grown accustomed to thinking of physical reality as waves of energy--as the matter-energy continuum. Tantric Shaivism presents the full matrix of energy pulsation of which physical reality is only a part. From the relatively superficial perceptions of the senses to the progressively subtle forms of inner awareness, a unified spectrum of spanda leads inward until the most delicate and powerful tendrils of individuality merge with the infinitely rapid vibration of the ultimate consciousness.

Well, before we analyze further the physical and spiritual science, let us understand in brief the uniqueness of Kashmir Shaivism. This philosophy occupies a distinguished position among the various schools of religious creed and thought. It focuses on relation between God, Nature and Man, which overcomes all the barriers of diverse human-cultures.  It leads to the highest level of self-realization, revealing the inner most secrets of the nature of self.  All the aspects of life are integrated and taken in totality.  Thus, rather than negation and denial, it celebrates life. Kashmir Shaivism is the school of Indian philosophy, which can inspire us for both material and spiritual progress. Rather, the approach is from theory to practice. Indeed, it leads us to the real " Art of Living".

Kashmir Shaivism is presently evoking deep interest in West, with lot of pioneering research work at leading universities. In our present strife-torn world this philosophy can be a great guide and uniting factor. A thrill of self confidence, the spirit of bliss, surpassing all barriers of caste, creed and gender, no look back, no regret, the inner journey, see everything as creation of God, etc - how prominently and conceptually these are emphasized in Kashmir Shaivism. In fact, it should be our endeavor to present this ancient philosophy in common man's language so that resurgence takes place with the goal of upliftment of world as a whole.

The prime focus of Kashmir Shaivism is on the Ultimate Reality called Param Shiva. This basic point is to recognize this source from which emanates everything and into which merges everything. Param Shiva is beyond description, beyond all manifestation, beyond limitation of form, time and space.  He is eternal, infinite, all pervading, all knowing and all-powerful.  In fact, this reality is ineffable and beyond all descriptions.

After our stress on this basic reality called Param Shiva, let us seek and understand this philosophy. Kashmir Shaivism is a process of recognizing or discovery of individual soul as one with the Universal Being through correct knowledge of the "Descend" from Godhood to manhood. The next is "Ascend" or going back to Godhood. Lastly great stress is given to "Devotion" towards the Ultimate Reality called Param Shiva.

As regards the Great Descend, Kashmir Shaivism postulates 36 categories or "Tattvas" to explain the process of cosmic evolution or universal experience, i.e., from God hood to veiling or obscuring force of nature called Maya Shakti leading to various psycho - physical elements and finally the Panch Mahabhutas - five great elements: Earth, Water, Fire, Air and Ether.  

The first outward manifestation of the divine creative energy is called "Shiva - Tattva".  It is the initial creative movement of Paramasiva and is support of all things in the manifest world, like the canvas of a painting. Next, the "Shakti-Tattava" is active or kinetic cosmic energy that effects the divine consciousness into action.

"Maya" is the veiling or obscuring force of nature that creates a sense of differentiation.  As such, it makes universal consciousness, which is unity, appear as duality and multiplicity. The result of the limitation of Maya is "Purusha" and "Prakriti", the limited being and his nature. Here the dual world of mind and matter is permanently established. This follows various mental operations, ascertaining intelligence, sense perceptions, ego, etc. The process is complete finally with the gross Panch Mahabutas as referred above.

Now, let us consider the Ascend or going back to Godhood. What is source of pain and frustration- duality and moving away from Godhood! So, it is natural that we must strive to go back to Godhood. For this there has to be Shaktipath- the descend of Divine Grace.  In order to earn Grace, one has to undergo spiritual discipline, known as “Upyas” or Trika Yoga. Depending upon potential of individual, these means or yoga have been categorized with particular emphasis as Anupaya (supreme means- Bliss), Shambopaya (higher means- Will), Shaktopaya (medium means- Knowledge) and Anvopaya (inferior means- Action). However, it must always be remembered that descend of the Divine Grace-Shaktipath- is independent of human efforts.

Kashmir Shaivism emphasizes that one has to discover the inner “Bliss”. Let us not suppress the senses; do not torture the body or mind, etc. Forcible control will lead to adverse effect. Be as you are. When one discovers inner bliss he/she will give up fascination for outer worldly enjoyments. Outwardly one may perform the age-old traditions but inwardly he/she has to seek exact truth through the practices taught in Trika Yoga. There is no restriction based on color, creed, gender, etc. in eligibility for initiation in this Yoga.

As regards "Devotion", it is an essential aid to all the practices.  An aspirant not blessed with devotion for the Lord can not succeed in the practice or Saivayoga. After inculcating the principles and treading the path as explained above, we should surrender and submit to the Ultimate Reality. This will, no doubt, lead us to the ultimate goal

Coming back to great " Descend", the in-evolution or movement from Godhood to manhood or the great creation, let us analyze it in detail. What is the cause of the first movement or the impulse to create?

Sankhya says that it is due to the association of purusha and prakriti, but no reason is given for this association. Vedanta contends that only an intelligent agent can set Universal Consciousness in motion; so it postulates Brahman or the supreme lord. Both systems show where the initial impulse originates, but neither explains why. Kashmir Shaivism answers this question by saying that consciousness eternally alternates between two phases, rest and action, that is, Prakasha and Vimarsha. 

The Prakasha phase is a period of potentiality, technically called pralaya or reabsorption. It is the passive phase of consciousness. Here all the forms of the manifest universe are dissolved and their essence re-absorbed by the universal consciousness. During the period of potentiality, pralaya, all manifestations are dormant just as the characteristics of a mango tree are dormant in a mango seed. After this period of latency, the universal seeds begin to germinate and consciousness becomes active.

The active phase of consciousness is called srishti or the creation of the universe. This phase of manifestation is also called abhasa. Each phase of action is said to generate the seeds of potentiality that germinate during the period of rest to bring about the next phase of action, in the same way that the flowering of a mango tree produces the seed for the growth of another tree.

The philosophy of Kashmir Shaivism, especially, the process of creation can be better understood by a careful study of this spanda principle. Spanda is the energy that permeates the universe during its processes of evolution, vibration, and the ceaseless force from which springs everything that exists. It is the source of universal energy which manifests itself in fear, joy, and anger, and which throbs in word and thought. When a person is overwhelmed with ecstasy, joy or anger he experiences Spanda. Spanda is the supreme universal power, which embodies all manifestations. It is the first motion of will, the impetus of spirit.

In the Kena Upanishad a student asks his teacher, "who directs the mind towards its object? Who causes the prana or life force to function? Who compels men to speak? What God makes the eyes and ears function? " The teacher answers that the Ultimate Conscious Force or Spanda is the source of all actions, emanations, illumination, and unfolding; but it remains unattached to all these. Furthermore, it is by means of this Universal Conscious Force that the eyes see, the ears hear, the mind thinks, the intellect grasps, the metabolism works, and the planets move.

The power of Spanda is the dynamic aspect of the transcendental Reality. This Reality is the abode of all powers of manifestation and action. Through introspection, an aspirant can experience the inner motive force of Spanda. Abhinavgupta, the great master of Kashmir shaivism, observes that Spanda is unobjectified desire, which leads consciousness to feel incomplete. It is the first stage of consciousness before it crystallizes into the reasoning process.

Though Spanda is expressed in various ways according to the particular movement in which it manifests, Ramakantha, the author of a commentary on the Spandakarika, has used it in the special sense of an inner rhythm of aesthetic spiritual experience. This may be characterized as a flash of thought or an inner perception such as pleasure or pain. He also uses it in the sense of an unobjectified desire.

All action merely represents an expression of the individual's will. Immediately before beginning an action, one experiences a kind of stir within. Wordily action is therefore a unity because of the oneness of will and purpose. Spanda is the first flutter of Pure Consciousness in the process of the five fold actions: emanation, existence, dissolution, concealment, and bestowal of grace.

Spanda cannot be understood by intellectual interpretations of metaphysical ideas. It can only be grasped through introspection. One can observe within oneself the various changes that take place in the satisfaction of a wish or desire.

Spanda is that power of consciousness that infuses life into physical senses, which would otherwise appear inert. A person who observes his own nature can comprehend that power. Spanda animates the senses and is the origin of the processes of creation, existence, and dissolution. Every natural phenomenon is brought about by this same power. An individual can watch his thinking process as well as the various steps involved in the fulfilling of a desire and thereby observe Spanda at work.

When a person is thinking of one aspect of an idea, another aspect of the same idea suddenly arises in his mind. In this process, the junction-point between the two thoughts is called unmesha. Modern scientists put it in their own terminology. They call it an altered state of consciousness or a state of higher consciousness. They say that everything in the universe functions like a pendulum, which moves from one point of rest to another. In other words, all matter vibrates. This point of rest is very dynamic in that it is where the change of direction takes place. At that point it actually disappears for a fraction of a micro second and then reappears. This means that we have a system in which all our realities exist on an off-on basis. During the off period we expand and fill the entire universe; the we contract and continue in our normal reality as if nothing had happened. It is not the physical object that expands but rather it is its essence that extends to fill the universe.

A seeker should become familiar with this junction point, which is the background of all his thoughts and images. Here he can experience the conscious force that brings about the sudden change from one image to another. The various images are fleeting; but their source, which pervades them all, is unchanging.

Now, let us stress again on the natural sciences. Let us take a voyage through the history of the Universe, as we currently believe it to have been. At that instant, from nothing, a tiny speck of infinitely hot light appeared. This is the event referred to as the "Big Bang." Inside the speck was all of space. The fireball began to expand. In one trillion-trillionth of a second, the Universe grew a hundred million times bigger; its temperature dropped from near infinity to about 10,000 trillion trillion degrees. Electrons and positrons formed, immediately annihilated, and repeated this cycle over and over. 

In practically no time, a vast expansion of the size of the Universe took place and the temperature became such that real matter, particle and anti-particle pairs could form and go their separate ways. The Universe entered into a period of frenetic matter creation, which lasted about a second. When the frenzy was over, matter had won out over antimatter. However, protons, neutrons, and electrons were only a minute constituent of the Universe.

Eastern wisdom defined thousands of years ago the concept of Spanda, as a vibration or flashing forth of the Divine Consciousness, as being the fundament of the entire manifestation of the Universe. In this vision, consciousness is everywhere, even in the most insignificant particle of matter. In other words, the whole matter contains consciousness (therefore, life) in various proportions. In the smallest measure, all that we know and have known, are fragments of our being. Within everything and every one, there is a tiny tiny vibration.

Sir James Jeans said, " The universe starts to look more like a great thought, than a great machine." Spanda is the vibratory dynamism of the absolute consciousness.

LALLESHWARI - HER SPIRITUAL GEMS

While expounding the relevance of Kashmir Shaivism our deepest gratitude goes to Lalleshwari, whose teachings give a unique opportunity to have insight into this mystic philosophy.  She conveyed its essence in a simple way for benefit of the humanity.

She had a vision -- of past present and future! She could see beyond times; right from the formation of Universe. She saw Kashmir valley out of vast lake, a great expansion of water, surrounded on all sides by mountains. After this vision of the past she could see the present - her times. She could narrate the woes and turbulence permeating her life and the society in general.

Let us conclude with her mystical outpourings, the Lal - Vakh.

THE EARTH AS A TINY DOT BUT FULL OF LIFE AND OTHER MANIFESTATIONS.

Yath  Saras sariphol na vetse,
Tath sari sakalay poni cen;
Mrag, sragal, gandi, zalhasti,
Zen na zen ta totuy pen.

What a surprise! This earth looks like a lake so small, in which a mustard seed cannot be contained, 

But from this very source or lake  all (the sakala) drink water;
 The deer, the jackals, the rhinoceros and the sea-elephants,
Are no sooner born than they fall into it (The life cycle).

THE MYSTRY OF LIFE FORCE - THE PRANA.

                        He guru Parameshwra,
                        Bavtam tseyi chuy antar vyod;
                        Dwashavai vopadan kanda-pura,
                        Hah kava turun ta hah kava tot?

She asks her Guru to solve the riddle. O my teacher! Thou art as God to me!
Explain thou to me, for the inner meaning (or the difference) is known to thee;
Both the breathings take their rise from the region of the Bulb:
Why then is 'hah' (short breath) cold and 'hah' (long breath) warm?

                       Nabhisthanas tsit zalavani
                       Brahmasthanas shishirun mwakh,
                       Brahmandas chai nad vahavani
                       Tavai turun 'hah','hah' gav tot.

The region of the navel is glowing with fire, by its very nature, The hot air rises up to the throat which is the passage for inspiration and expiration, But, from Brahmanda there is a cold stream flowing downwards, The short breath is cold, therefore, and the long one is hot.

On the subtle plane, the coolness of short breath and the warmth of a long breath are related to two facts accepted by the yogis. The navel region or ' kanda-pura' is the region of the sun where the abdominal heat glows perpetually. The long expiration is said to get warmed up by the heat of the bulb at the navel.
      
Against this, the yogis also assert the presence of the microcosmic Moon in the Brahmarandhra or the upper extremity of the susumna nadi. The region of the Moon being cold, by its very nature, gives out a cold current down the Susumna. This current cools the breath as it is carried by Ida nadi or Candra nadi in short breathing.

Mansingh Rescues Kashmiri Poetess-Saint From Obscurity

by Sourish Bhattacharyya 

Unlike many people we know, Sonal Mansingh isn't coy about revealing her age. She'll happily tell you she's turning 60, yet she manages to pack a powerhouse into her athletic frame fine-tuned by a daily dose of yoga. Which explains why it's impossible to find her resting on her laurels.

She ended 2002 being feted with the top award by Chennai's prestigious Music Academy-a recognition that doesn't come easily to an Odissi dancer. She performed to a capacity audience at HT Powai (Mumbai) and was surprised to find young people responding so enthusiastically to a classical dance recital that stretched for an hour. Unlike what many of us would like to believe, Generation Now has its heart in the right place. They rock to Shakira and Kylie Minogue with the vigour and the sense of fun with which they imbibe our classical culture.

Of course, Chennai and Powai already are distant memories for Sonal Mansingh,for she managed to get President A. P. J. Abdul Kalam to dance along with her at an Assamese village barely 20 km from the Myanmar border. That's the kind of effect she has on her friends. And even in the middle of this frenetic dancing routine, she doesn't stop being a trivia collector. "There's even a village called Margherita in that part of Assam. It was a token of gratitude from the British authorities for two Italian engineers who completed a rather difficult bridge," Mansingh said, her eye dancing with the joy of discovery. "And do you know Digboi owes its name to the constant shouts of 'dig boys, dig' from Scottish oil prospectors who came to explore the virgin oilfields." That has her in splits.

After an exacting routine, you'd expect a dancer to put up her feet and let her hair down, but Mansingh, who averages 6-8 outstation performances a month got into her dancing gear as soon as she landed in the city. Every year, she celebrates Republic Day with a dance performance on January 24 ("because most of my friends have to be at the President's At Home on January 26"). This year's no exception, but what makes it special is the theme Mansingh has chosen for her ballet scripted by the famous Hindi poet Ashok Chakradhar.

The ballet is about Lal Ded, or Lalleshwari, Kashmir's Shaivite poetess-saint born in the 16th century in the saffron-enriched Pampor and revered equally by the Pandits and the Muslims, who know her as Lalla Arifah celebrated by the legendary saint, Nooruddin. Mansingh, with help from Virendra Qazi, a Lal Ded scholar who works with the Steel Authority of India Limited, has rescued the life of the poetess-saint  from her childhood spiritual experiences to her miserable marriage destroyed by a suspicious mother-in-law, to her emancipation (she even gave up wearing clothes) with the blessings of Siddha Srikanth.

Such a remarkable life, which uncannily mirrors that Mira, didn't deserve the obscurity it had been pushed into. In Kashmir's fractured society Lal Ded stands out like the eternal beacon of hope. By bringing the light of Lal Ded's wisdom to our city Mansingh proves that all is not lost in the long night of sectarian strife.

Courtesy: Hindustan Times, January 24, 2003

Human Upliftment through Kashmir Shaivism

by Virendra Qazi

The philosophy of Kashmir Shaivism occupies a distinguished position among the various schools of religious creed and thought. It provides the complete analysis of human personality and delves into the deepest and most comprehensive psychology of man. In this way, it makes the greatest contribution to furthering of human understanding.

In fact, this universal philosophy focuses on relation between God, Nature and Man, which transcends all the barriers of time, place and diverse human-cultures. It leads to the highest level of self-realisation revealing the inner most secrets of the nature of Self. It integrates all the aspects of life, which are taken in totality. Thus, rather than negation and denial, it celebrates life. Kashmir Shaivism is the only school of Indian philosophy which can inspire us for both material and spiritual progress. Besides making valuable contribution to the Indian culture, it is the highest spiritual philosophy discovered and expressed in the world.

No doubt, Kashmir Shaivism is presently evoking deep interest in west, with lot of pioneering research work at leading universities in Europe and the United States. It is a matter of concern that nothing much is done in the land of its birth, rather land of discovery of this philosophy. We should ponder over this situation and consider the importance of this philosophy in this strife-torn world. A thrill of self confidence, the spirit of bliss, surpassing all barriers of caste, creed and gender, no look back, no regret, the inner journey, see everything as creation of God, etc - how prominently and conceptually these are emphasised in Kashmir Shaivism. It should be our solemn endeavour to present this ancient philosophy in common man's language so that a resurgence takes place with the goal of UPLIFTMENT at individual, social, national and world as a whole. We can conclude without any hesitation that Kashmir Shaivism is the religion of tomorrow.

EVOLUTION OF INDIAN RELIGIOUS PHILOSOPHY

It would be pertinent to look at the evolution of Indian religious philosophy. We have Carvakas School which is the basis for lowest type of thinkers in India. Here good health, long life, prosperity, pleasures, enjoyments, etc. are the only aims of this short lived life. They believe socio political systems are needed for the achievement of these aims. There is no heaven, no hell, no piety, no sin, no God no divine law. Religion, therefore, is not needed at all. This theory is, in fact, the expression of the truth perceived through senses in its grossest and crudest form.

Above the Carvaka shool is Mimansaka, which believe in the existence of heaven and hell, admission into which are the results of ones good and bad actions. Vaisnava school believes that there is still more superior place named VAIKUNTHA. Above them are NYAYA and Vaisesika philosophies which believe in soul, time, space, law of karma, omniscient and omnipotent ISVARA or PARMATAM. The finer exposition of the truth is in SANKHYA and Yoga philosophies.

JARDUST AND VEDVYAS

If we take a detour and go outside Bharat Desh, we can observe development of various philosophies and interaction of many religious creed. In the ancient Iran, King Gastasp invited an Indian Brahman "Vyas" by name for "Shastrarth" (religious discourse) with his Raj Guru Jardust. The Parsi holy book "Shoteer", gives detailed account of this interaction and praises Vyas as a very wise and learned scholar of the time.

ANAL HAQ

The various religious creeds strived for universality as is quite evident in Sufism. The revolution was created by Hazrat Mansoor. He was humiliated, made to ride a donkey through the streets and finally hanged and his corpse burnt. His fault-Anal Haq (I am truth, God). However, in deep humiliation be addressed to people "Forget not God to see my plight, Trust in Him. He is with me like a friend. He gives me a cup which He took first Himself".

THE ALMIGHTY LORD - FROM WHOM EMANATES EVERYTHING AND WHO IS BEYOND ALL DIVERSITIES

After the detour let us come back to our present world. Don't we see a revolution-World has become one family. We talk of communication, net-working and we have surmounted all barriers that separate man from main. Similarly, people can choose their own creed, interact, analyse, approve and go their own way. However, inspite of all this, we are pained at the violent diversity and discord in the world. We are still confronted with the issue of caste, creed, language, religion and other man made barriers.

Coming to the relevance of Kashmir Shaivism for our times how would we describe our present day world ? Some call it a great paradox, beyond anybody's comprehension. Perhaps we are unable to follow this maze ? There are two phases which are quite explicit. The first one is a deep despair. Indeed, it is a deep despair which confronts us constantly. No achievement seems to satisfy us. Right from the beginning we chase the daily minimum needs and spend or waste our entire life in it. Those we feel are lucky are truly worse. They have more of dis-satisfaction, insecurity, lust for upward move, prone to scheming and outside attacks.

Now, the second phase. Really ! can this world be all that bad. Daily we can experience the morning Sun, which blesses us and dispels all darkness. The love of near and dear ones sustain us. The beauty of nature, ever motivating and ever fascinating, thrills us.

What can we conclude from these opposite, rather totally diverse explanations. It seems we have no answer ? So let us take recourse to the wisdom of our ancient seers-our ancient knowledge. The message is: good and bad are part of the same coin. Everything emanates from the Almighty Lord, the Param Shiva. And recognition of this creed means LIBERATION.

PARAM SHIVA AND HIS UNIVERSAL MANIFESTATION

PARAM SHIVA

Param Shiva is the ultimate reality who is the nature of Bliss itself and all complete in Himself. He is beyond description, beyond all manifestation, beyond limitation of form, time and space. He is eternal, infinite, all pervading, all knowing and all powerful. In fact, this reality is ineffable and beyond all descriptions.

From Param Shiva let us come to universal manifestation; let us have a look at this creation of Lord. Kashmir Shaivism postulates 36 categories of "tattvas" to explain the process of cosmic evolution. Let us keenly focus our attention to this process of universal evolution or universal experience, i.e., from God hood to Maya Shakti which is the veiling or obscuring force of nature leading to psycho - physical elements and finally the Panch Mahabhutas - five great elements : Earth, Water, Fire, Air and Ether. Let us look further into this great descent or the process of in-evolution, i.e. from God-hood to Man-hood.

SHIVA TATTVA

The first outward manifestation of the divine creative energy in the process of cosmic evolution is called Shiva - Tattva. It is the initial creative movement of Paramasiva. Consciousness in this condition is technically called chit. Further, it is the static aspect of consciousness or like support of all things in the manifest world. It is like the bed of a river or the canvas of a painting. It can never be seen, it can only be known by its effects. In this condition, the emphasis is on the subject without any awareness of the existence of the object. The Shiva Tattva is the chit aspect of the universal condition of Sat-Chit-Ananda.

SHAKTI TATTVA

Since the Shiva Tattva represents the passive aspect of the pure consciousness, it is dependent upon the active or dynamic aspect to bring it into being. This is called Shakti Tattva. Shakti is the active or kinetic aspect of consciousness. Just as an artist pours out his delight in a poem, picture or song, even so the Supreme pours out his delight in this manifestation called Shakti. Just as Shiva is the chit aspect of the universal condition of Sat-Chit-Ananda, Shakti is the Ananda aspect. When Shakti is predominant, supreme bliss is experienced. As Mahesvarananda puts it beautifully in Maharthamanjari. "He (i.e. Shiva) Himself full of joy enhanced by the honey of the three corners of his heart, viz ICCHA, JHANA AND KRIYA, raising up His face to gaze at His own splender is called Shakti".

This Shakti Tattva represents the force that produces a strain or stress on the surface of the universal consciousness. It polarizes consciousness into positive and negative, the aham and idam, the subject and object. As mentioned, Shakti or cosmic energy is said to have three principal forms to account for the three fundamental psychological steps that precede every action. Technically the first one is called ICHCHA SHAKTI, the power of feeling oneself as supremely able and of an obsolutely irresistible will. Second one is the JNANA SHAKTI, the power of knowledge or knowing of consciousness which holds all objects in conscious relations with ourself and also with one another. The KRIYA SHAKTI is the power of supreme action, creating or assuming any and every form. One follows the other in logical succession, and with the prominence of each respective form in the process of the evolution of consciousness, the next three tattvas come into being. These are respectively called Sadashiv Tattva, Ishvara Tattva and Shuddha Vidya Tattva.

MAYA AND FIVE KANCUKAS (COVERINGS)

Now let us come to evolution of material universe. The power of consciousness to separate and divide is called Maya Shakti. This is the power to perceive differences. The term "Maya" means illusion. Here it is used to refer to the veiling or obscuring force of nature which creates a sense of differentiation. As such, it makes universal consciousness which is unity, appear as duality and multiplicity.

The products of Maya are the five kancukas or coverings which are KALAA (limitation of authorship or efficacy) VIDYA (limited knowledge), RAGA (from all satisfaction to feeling of interest and desire) KAALA (from eternity to limitation in respect of time i.e. past, present and future) NIYATI (limitation in respect of cause and effect).

PURUSHA AND PRAKRITI

The result of Maya and its five coverings as referred above are PURUSHA and PRAKRITI. Here the dual world of mind and matter is permanently established. In order words, although the Lord is absolutely free, he puts on Maya and her five cloaks, forgets his true nature, limits His power and reduces Himself to an individual soul which is called Purusha and its objective manifestation PRAKRITI.

BUDDHI, AHAMKARA AND MANAS

Now, let us come to the tattvas of mental operation i.e. BUDDHI, AHAMKARA and MANAS. Buddhi is the ascertaining intelligence which can be external i.e. a jar perceived through eye or internal, like images built out of the impression left on mind. Ahamkara is the product of buddhi. It is the I - making principle and the power of self - appropriation. Manas is the product of ahankara. It co-operates with the senses in building up perceptions, and by itself, it builds images and concepts.

We are continuing to focus on the cosmic manifestations. The products of AHAMKARA are five powers of sense perception or JNANENDRIYAS, five powers of action or KARMENDRIYAS and five primary elements of perception or TANMANTRAS. The process of inevolution is complete finally with panch Mahabutas as referred earlier.

Frankly, very important position is given to Ahankara. In fact, it is the product of SHAKTI through the intermediate Prakriti which obviously is a mode of the Divine Energy. Rajas gunas is prominent here and other gunas are in subdued form. One can understand significance of Ahankara by the story of the Buddha Bhikshu Upasena. As he tried to over come this tattva by his "sadhana", his body got scattered because there was no Ahankara up-holding it.

It is Important to understand that, according to Kashmir Shavism, this analysis of all phenomena into thirty-six tattavas has been worked out as a tool of understanding for the ever-active and inquiring mind and as a form for contemplative meditation. At higher sadhana the number of tattvas may get reduced. Finally a highly advanced Shiva Yojin may see only the Shiva Tattva in the whole of creation.

DOCTRINE OF THE FOUR STAGES IN THE MANIFESTATION OF SPEECH

The above description is an endeavor of movement from individuality to universality. In this context, it is interesting to mention about four type of speech. Speech is not only the means to convey one's ideas to others, it is also a way to understand things personally. When we choose to convey ideas to others, we generally use spoken language, known as VAIKHARI. A finer form of speech that serves as the medium for thinking and understanding, through which a person forms definite and indefinite ideas about words and their meanings, is the mental speech called MADHYAMA. It is an internal reflection of manifestation of awareness taking the form of ideas. There is a still finer level of speech, far subtler in character and resides in the inner-most part of our being. It is called PASYANTI. It is known as the "be-holding speech" because through its medium enlightened people can behold all objective existence within themselves. Beyond this is PARAVAC the supreme speech or the transcendental speech. This consists of pure awareness of the self. It is also called PARAVANI.
 

This doctrine can also be understood by the example of an artist's creation from the grossest to the finest level. His tangible creation like a painting, etc. can be VAIKHARI and the images formed mentally, where his creation shines within him in the form of MADHYAMA. Before even this exists a subtle creative urge like a stir, or restlessness or inward flutter which is PASYANTI. Finally, at the most subtle level, the original seed of the artistic creation lies in the innter most center which is shining as PARAVAC, the Supreme speech.

BONDAGE

After discussing the cosmic manifestation in the form of tattva's and speech, let us come to bondage and liberation as per Kashmir Shaivism.

From the absolute point of view there is no bondage, yet when the Lord manifests as limited due to His own free will, He forgets His own perfection and becomes bound. In other words, bondage is nothing more than an individual's self - forgetfulness or ignorance of his own perfection. Even in the state of apparent limitation he remains pure and perfect although he is unaware of it. For the purpose of divine sport, the Absolute voluntarily accepts the limitation of self - consciousness, which give rise to limited desires. Because of these limited desires, the finite self performs various finite actions and experiences their consequences. Thus, the chain of karma leads the individual from bondage to bondage.

THREE MALAS (IMPURITIES)

This limitations which constitutes the essential nature of the finite self is called MALA, which means impurity or taint. It is a manifestation of divine free will and is of three kinds. Anava Mala is the primary or innate ignorance of the individual soul. It reduces the universal consciousness to a limited aspect. Mayiya Mala is the limited condition brought about by maya. Karma Mala is the limitation in the power of action. Anava Mala leads to Karma Mala, e.g. good or evil actions. This leads to Mayiya Mala which brings about the experience of pleasure, pain, birth and death due to the vasanas or habit energies of good and evil actions. It is the force of the vasanas that carries the jivas from one life to another.

LIBERATION

It is natural that we must strive from bondage to liberation. Libration according to Kashmir Shavism means PRATYABHIJNA or recognition of one's true nature which means the original, pure I - consciousness. This pure I - consciousness is immediate, non-relational awareness. To be integrated to the divine I is liberation. As Abhinavagupta puts it "MOKSA OR LIBERATION is nothing else but the awareness of one's true nature". The highest attainment, however, is that of Shiva Consciousness in which the entire universe appears as I - consciousness.

SHAKTIPAT AND TRIKA YOGA

We most remember that it is not simply by intellectual understanding that one gains awareness of true I - consciousness. There has to be shaktipata - the descent of divine grace.

In order to earn grace, one has to undergo spiritual discipline. This is known, as upaya or Yoga. Here we would draw a line between two prevalent systems of Yoga in ancient India and Trika Yoga of Kashmir. Ancient India had Yoga for monks like Patanjali Yoga and Hatha Yoga and Yoga for householders which had evolved into various forms. Trika Yoga on the other hand is free from all stringent restrictions and repressive discipline. It discourages torturing the body and mind or starving the senses. Abhinavagupta calling on the authority of his greatest preceptor, Sambhunatha, clearly states that the senses can only give up their fascination for wordly enjoyments through a spontaneous indifference arising from the blissful experiences that Yoga elicts. In other words, once a practitioner has discovered the inner bliss of the self, all the common sense pleasures will seem inadequate by comparison and will, therefore, no longer be a temptation. He adds that the senses are liable to adverse reactions if these are forcibly controlled.

Let us further define Yoga as per Trika system. As per MALINIVIJAYATANTRA, "The unity of one (a finite being) with another (Almighty God) is called Yoga by Siva Yogins".

The Yoga or upayas as per Kashmir Shaivism are divided under four heads having relevant emphasis viz (1) ANUPAYA (ananda or Bliss) (2) SAMBHAVOPAYA (ICCHA) (3) SAKTOPAYA (JYANA) (4) ANAVOPAYA (Kriya or action). These upayas or means have been so categorised as supreme means, medium means or inferior means, depending upon the individual potential.

As already mentioned grace of God, i.e., Shaktipata is independent of human effort. The Yoga of Patanjali starts from lowest type and ends with those of the highest type so that practitioner is led step by step into highest type of samadhi. But Abhinabvagupta starts in his Tantraloka with the highest type of Yoga and comes down gradually to lower type of its practices. He is of the view that aspirant should catch hold of the highest practice and should try it. If, however, he feels that he is not capable of treading the highest path, he can come down to the path nearest to it. One may in this way come down to any lower path in accordance with his psychological capabilities.

FOUR UPAYAS (MEANS)

ANUPAYA

The first one is Anupaya. It is immediate through speediest descent of grace. Therefore, Diksha (initiation) has practically no role. In this path to liberation no active process on the part of the individual is involved. An aspirant has only to observe that nothing is to be done. Be as you are: only reside in your being. This is attributed to ANANDA SAKTI of Siva and is also called ANANDOPAYA. Here we can quote from famous Shaiva saint of Kashmir - Pandit Krishan Joo Razdan :-

Oh Lord !
With your speediest Grace;
Make me transcend all - Will, Knowledge & Action

SHAMBHAVOPAYA

It is also called ICCHOPAYA because it comes about by a mere orientation of the will. It is designed for advanced aspirants, who by meditating on the Shiva Tattva, attain the highest level of awareness. In this path, will predominates. It involves the practice of maintaining the constant awareness that the universe is nothing but CHITI. Even this must ultimately he transcended. Thus all mental activities stop and mind shines without any flutter of ideas. The light of pure consciousness alone shines in such practice and an aspirant discovers the pure transcendental aspect of his self in that state. All this happens by means of intuition and not by means of thinking or understanding capacities, both of which become absorbed in the pure lusture of consciousness of the self in that state. A certain type of bodily posture, as described in the sixth chapter of Bhagavadgita, becomes helpful in the beginning of the practice of this Yoga, but it is not required afterwards.

The same Yoga and mudra have also been depicted in the poetry of Kalidasa in the third canto of his KUMARS AMBHAVA.

SHAKTOPAYA

If a prerson feels that he is not capable to succeed in the practice of sambhopaya, he can try SAKTOPAYA which has its position just below it. It is also called Jnana upaya. Here the primary concern is to realise the self through knowledge, meditation and contemplation of ideas such as "SHIVOHAM" (I am Siva). Mental activity plays an important role in this upaya. A regular practice in mental repetition of the exactly correct nature of the real self leads to pure and limitless consciousness in one self. Thus, a person having attained perfection in Sakta Yoga, attains the Sakta Samavesa of Sivahold and becomes fit for the practice of Sambhava Yoga.

ANAYOPAYA

We are discussing the practice of Yoga as per individuals capacities. For those who are not competent to practice the two higher type of Yoga, there is ANAVOPAYA. Anu means the psychological self, the mind body complex and this Yoga is useful to those beings who live in the field of maya. It is also called Kriya Yoga because mental activity of meditation dominates its practice. Certain objective elements are taken as the targets of meditation in this Yoga and they are imagined to be identical with Param Shiva and in this way a practitioner feels his omnipresence. Some of these objective elements are nearer to one's self and some are farther and the Anava Yoga is of several categories on this account, like budhi being nearest to self, then prana, the life force, then deha, the physical body and still further sthana, the phenomenal universe consisting of time, space and the elements which have their palce in them.

DHYANA YOGA

Dhyana Yoga is the form of anava yoga which is practiced with contemplative meditation on budhi. The word `dhyana' means conteplation. There are different forms of dhyana. For example, you are practicing dhyana when you contemplate on the lotus in your heart, or on the meaning of some mantra such as "So-HAM".

UCCARA YOGA

The word "UCCARA" means "breathing" uccara actually means concentration on the breath, the power of life force - Prana, whose functions vary depending on whether we are awake, asleep, in a transcendental state, and so on. One is supposed to meditate upon this phenomenan with the understanding that they are nothing other than one's own inner self. With practice one withdraws one's attention from the body and the mind, and focuses on the most subtle elements of pure power of prana/ aprana working in its functions. This technique is quite popular with Buddhist. They have adopted it extensively. It is considered simple as compared to other techniques.

KARANA YOGA

The term karna denotes the physical body, particularly "sense organ" which are to be made the target of contemplate meditation. Physical postures are to be accompanied by special form of contemplation which will help students realize the absolute divinity of their own nature.

STHANA KALPANA

It is meditation on entities outside the person like on some particular place alongwith contemplation of non-dualistic theism. The two objects used are time and space. This Yoga carries practitioners out of the limitations of time and washes its impression and they develop an impression of eternity which becomes one with their essential nature. The practitioners realize that they are eternal.

Ritual performance of many types of initiation (DIKSA) are also considered to be aids to Trika Yoga, especially for an aspirant of lesser ability. That helps him in acquiring greater ability to practice any type of the above mentioned Yoga. Details regarding that ritual have been discussed in detail in Tantraloka, the gist of which is given in Tantrasara.

VIGYAN BHAIRAV TANTRA

It is a very ancient book on Yoga. It goes directly to the heart of the problem of the union of human consciousness with the Divine, avoiding mechanical worship, external rites and ceremonies. It is a precious gem delineating the mystic approach to the Divine. For this purpose, it makes full use of all the aspects of human life - prana, manas, imagination and intuition. It contains 112 types of yoga. There is hardly any other book on yoga which has described so many ways of approach to central reality that is present in each man as his essential self.

SPECIAL FEATURES OF SAIVA YOGA

It should be noted that Saiva Yoga is not a practice in suppression of the functions of mind as taught by Patanjali. It is a practice in uniting the individual with universal by means of interesting and blissfull practices as taught in Saiva scriptures. In fact, out-wardly one may perform the age old, traditional or vedic rituals but inwardly he has to seek the exact truth through some yogic practices taught in Trika System. Maintaining the semblance of an ordinary house holder he has not to make any show of the powers aroused through its practice. There is no restriction based on caste, creed, gender etc. in eligibility for initiation in the Saiva yoga. Even a lowest caste can become a disciple or even a preceptor if he attains sufficient success in this practice.

DEVOTION FOR LORD

Finally, rather concluding, the only condition for saivayoga is devotion and Urge. Devotion is an essential aid to all the practices. An aspirant not blessed with devotion for the Lord can not succeed in the practice or Saivayoga. The highest knowledge of the absolute monism has been termed as the highest devotion.

Here, we can refer to Utpaladeva, who commands the greatest reverence not only for his philosophic insight or poetic genius but also for his supreme devotion to the Lord. His SIVASTOTRAVALI can rightly be called ocean of devotion.

SPECIFIC FEATURES OF KASHMIR SHAIVISM

At this stage, let us have little summing up regarding specific features of Kashmir Shaivism. Indeed, it is a religio - philosophical system elaborated mostly in the Pratyabhijna Darsana, which means re-cognition of self. Siva voluntarily adopts self - velling and becomes a jiva. The problem for the jiva is to recognise his self as Siva. The Pratyabhijna philosophy first gives a description of ultimate reality, shows how it descends to the level of the jiva or empirical individcual and how the jiva can recognise himself as Siva and become liberated.

Comparing to the Vedanta philosophy of Samkara, it accept the cosmic manifestation in totality. Some religious thinkers say "Kashmir Shaivism accepts a great challenge". Cit or Brahman is both prakasha and Vimarsha i.e. light and activity. Maya is Siva-Mayi: Divine and perfectly real. The universe is not mithya. The universe is Siva-rupa and therefore real. It is a display of the glory of the Divine.

Kashmir Shaivism adopts a realistic and utilitarian attitude. It relies on three fold authority of (a) the divine scriptures, (b) experienced preceptors and (c) One's own intuitiue self-experiences to which the highest importance has been given. In fact, an aspirant is allowed to adopt any system of practice in accordance with his individual psycho - physical aptitudes.

LINGODDHARA - DIKSA

This is a very special feature of Kashmir Shaivism. As per 17^th chapter of TANTRASARA of Abhinavgupta a man of another religious denomination can, if he so desires, be initiated in Shaivism after being freed from his former belief. This has also been explained in detail in 22 and 23 chapter (AHNIKA) of TANTRALOKA.

DEFINITION

Now, let us have a clear delineation regarding the definition of Kashmir Shaivism :

Kashmir Shaivism is a process of discovery of individual soul as one with the Universal Being through a process based on :
  Correct knowledge of the exact nature of universal elements. Practice in Trika Yoga. A highly affectionate and devotional attitude towards the Absolute Reality.

We have discussed in detail the above three basis of this philosophy, i.e., 36 cosmic manifestations or Tattvas, Trika Yoga or upyas and the great stress on devotion to Lord.

RELEVANCE OF KASHMIR SHAIVISM

Before summing up relevance of this philosophy let us have a look at the Indian philosophy in general. It is a fact that no nation can achieve its desired national aims without the help of a suitable philosophy. A deep rooted philosophy can urge

and inspire a nation towards its national aims. The ancient Indian philosophy took comprehensive view of human life and was practicable in that ancient social set up, served well for thousands of years and India continued to be a prosperous country flourishing in religion and philosophy. However, subsequently, impact of many great thinkers have led us from faith to reasoning, practice to theory, etc. We were taken from a practical path of all round progress towards an idealistic path of mere theories and suitable only for few people. The result of this idealistic approach by rulers and thinkers has been invasion and destruction at the hands of more practical and powerful foreigners.
 

Kashmir Shaivism is the only school of Indian philosophy which can inspire us for both material and spiritual progress. It can serve as a sound basis for our national aims of establishing a welfare state. This philosophy is to be presented in the present day style in the light of the psychology of the youngest generations of our nation. The message for them is that world should be accepted in totality. No problem of society, state, nation and individual is to be ignored. A person can not succeed in any aim of life if he shuts his eyes towards these problems. The whole life lord Krishna, as depicted in Mahabharata is a glowing example of practical Shaivism.

As a pious house holder, we have to enjoy tasteful worldly objects within the limits laid down by traditional social laws and go on practicising Saiva Yoga side by side. Having attained success in the Yoga and relished the blissful experience of self-awareness, one losses interest in worldly enjoyments. This leads to self-recognition and experience of one's practical God head.

Be in world - yet away from it. As an elder person, we have to set such an example and create an inspiration for others. Here, it would be very pertinent to narrate an incident of a realised soul, a house holder. He was an elderly noble soul engrossed in his "Sadhna" most of the time. During evening people would interact with him, join the prayer, followed by little "prasad".

A bright young man had an enlightening experience with him. It started with a doubt. Why this holy man is interfering with the cosmic process ?. During distribution of "prasad", the people would narrate their urgent family concerns to which he would reply "Mother Durga will solve your problem".

One day this young man could express his doubt as he could find a movement alone with him. The noble person explained. "Look, my dear son, I am not living in some forest or hillok. I consider all the people around as my family members. I only direct their attention to God, the eternal Guide, who can give us the real wisdom to bear pleasure or pain.

"Perhaps you are not satisfied", he continued looking at his doubtful countenance. He directed him to get up and reach for the broom which was at the farthest end of room, hidden behind the door, "Dear, have a close look at the broom", he suggested. "I can see circle of threads tied around" the young man observed.

"I have since mastered the ASHAT SIDDHIS (the eight super-national powers) which are tied with the broom and kept at the farthest corner of the room", the holy man continued, "I feel you are a bright deserving young man. You verily require my blessings. Please ask any help or "aashirvad" and this broom will grant you". The young man could, thus, realise the `level of attainment' of this holy man, who knew the real meaning of attachment and detachment.

LALLESHWARI - HER SPIRITUAL GEMS

While expounding the relevance of Kashmir Shaivism our deepest gratitude goes to Lalleshwari, whose teachings give a unique opportunity to have insight into this mystic philosophy. She conveyed its essence in a simple way for benefit of the humanity.

Emanating from the basic Creed of Kashmir Shaivism she stresses positive acceptance of the material world rather than the philosophy of escapism. We can rather say that God has made man in His own image. It is His Own Maya Shakti which makes man to see differently. Therefore, real joy can be gained as we live in this world and go about our work. Avoiding suppression and denial like great puritans, we should exercise moderation in living and turning away from the ambition of wealth, power and pleasures of senses. This will prepare us for the inward journey to realize God.

We can, indeed, get the spiritual thrill by reproducing a few mystical outpourings of her heart :-

GRACE OF GOD IS INDEPENDENT OF HUMAN EFFORT.

Some Thou pushed towards Bliss Thyself !
Some struggled very hard !
Some got drunk and obsessed :
Some one's Sadhna ended in Vain !

TO REALISE HIM OVERCOME THE BARRIERS

Shiva abides in all that exists anywhere ;
Do not discriminate between a Hindu and a Musalman ;
If you are wise, recognize your true Self ;
That is the true awareness of God.

DO NOT ESCAPE THE WORLD

Some renounced their homes, some the hermitages ;
stay as you are and be firm in your mind.
Thereby you will get established in the Self ;
What is the good of smearing ashes.

MODERATION IN LIVING

Overeating will not permit you reach the goal ;
Willful abstention from food makes you conceited.
Eat moderately to be a normal person ;
Moderate eating would surely lead to unbolting of the
Gates !

LOOK FOR GOD WITHIN

Looking for the mystic Moon within me ;
It was--like searching for the like.
I found Narayana (Shiva) permeating everywhere/
everything ;
Why this sport of diversity, Oh Lord !

ON KUNDALINI

Crossing the Six Forests, came the SHESHIKALA
oozing,
The Prakrti was sacrificed (burnt out) with the air
(Prana).
With the fire of love, I roasted my heart,
Thus SHIVA was realized by me.

BLISS

I, Lalla, entered through the garden - gate of my soul ;
There, O Joy ! I found SHIVA united with SHAKTI.
Overwhelmed, I got immersed in Lake of Nector.
Even though alive or dead, what can existence do unto me !

CONCLUSION

Let us work for upliftment as our goal. With our own self - effort we should change and strive for enlightenment. Let this change permeate from man to family, to state and nation as a whole. Leading to universal good this will usher in peaceful and conflict free world.

Maya and Aesthetics in Kashmir Shaivism

by Virendra Qazi

During full moonlit night, devotees of Swami Vivekanand were gazing at the resplendent sky from the yatch in the mid sea.  They invited Swam’ji, who was inside, to share their joy at the fascinating sight.

Swamiji remarked, “If God’s creation, His Maya Shakti is so fantastic, can we ever surmise  His glory and  His greatness”!

This message, indeed, should permeate all of us.  We should endeavour to think - whether we think this way?  The simple and frank answer is - no.  Perhaps, we face insurmountable problems at individual, social and still higher levels,  totally making us to lose our confidence.  That is why we call the world a great paradox, a maze, beyond any body’s comprehension.

We take the help of God to escape the stark realities of the World.  We hold  Him high with due eulogy, but we have unkind words for His Creation - the manifested World, called MAYA.  We call it illusion, deluding, transitory, etc.  Still, we have to reconcile with this situation.

As an endeavor to understand this puzzle, we can take recourse to and seek guidance from our ancient philosophy of Kashmir Shaivism.  This universal philosophy focuses on relation between God, Nature and Man, which transcends all the barriers of time, place and diverse human cultures.  At individual level it provides the complete analysis of human personality and all the aspects of life are integrated and taken in totality.   

To understand Maya as per Kashmir Shaivism first we have to seek the nature of Ultimate Reality called PARAM SHIVA who manifests the total Bliss and Who is all complete in Himself.  From Him emanates everything. He is beyond description, beyond all manifestation, beyond limitation of form, time and space.  He is eternal, infinite, all pervading, all knowing and all powerful.  In fact, this reality is ineffable and beyond all descriptions. 

PARAM SHIVA AND HIS UNIVERSAL MANIFESTATION

This manifested material world called Maya is part of the great process of universal manifestation which we can call “evolution” and “involution”.   Kashmir Shaivism postulates 36 categories or “tattvas” to explain the process of cosmic evolution.  Let us keenly focus our attention to this process of universal evolution or universal experience, i.e. from God hood to Maya Shakti which is the veiling or obscuring force of nature leading to various psycho - physical elements and finally the Panch Mahabhutas - five great gross elements : Earth, Water, Fire, Air and Ether.

SHIVA TATTVA

The first outward manifestation of the divine creative energy in the process of cosmic evolution is called Shiva - Tattva.  It is the initial creative movement of Paramasiva. It is the static aspect of consciousness or like support of all things in the manifest world.  It is like the bed of a river or the canvas of a painting.  It can never be seen, it can only be known by its effects.  In this condition, the emphasis is on the subject without any awareness of the existence of the object.

SHAKTI TATTVA

Since the Shiva Tattva represents the passive aspect of the pure consciousness, it is dependent upon the active or dynamic aspect to bring it into being.  This is called Shakti Tattva.  Shakti is the active or kinetic aspect of consciousness. 

This Shakti Tattva or cosmic energy represents the force that produces a strain or stress on the surface of the Universal consciousness.  It is said to have three principal forms to account for the three fundamental psychological steps that precede every action.  Technically the first one is called ICHCHA SHAKTI, the power of feeling oneself as supremely able and of an Absolutely irresistible will.  Second one is the JNANA SHAKTI, the power of knowledge or knowing of consciousness.  The KRIYA SHAKTI is the power of supreme action, creating or assuming any and every form.  One follows the other in logical succession. 

Just as an artist pours out his delight in a poem, picture or song, even so the Supreme pours out his delight in this manifestation called Shakti.  When Shakti is predominant, supreme bliss is experienced.  Mahesvarananda puts is beautifully in Maharthamanjari.  “He (i.e. Shiva) Himself full of joy enhanced by the honey of the three corners of His heart, viz ICCHA, JHANA AND KRIYA, raising up His face to gaze at His own splender is called Shakti”.

MAYA AND FIVE KANCUKAS (COVERINGS)

Now let us come to evolution of material universe.  The power of consciousness to separate and divide is called Maya Shakti.  This is the power to perceive differences.  The term “Maya” means illusion.  Here it is used to refer to the veiling or obscuring force of nature which creates a sense of differentiation.  As such, it makes universal consciousness which is unity, appear as duality and multiplicity.

The category of Maya is postulated to account for the manifestation of “form” out of “Formless”, the finite out of infinite.  So Maya is considered not as a separate reality, but as the gross power of consciousness and is referred to as Maya Shakti.  Maya is defined as the limiting principle which reduces the universal powers of consciousness and produces the state of limited experience.  It divides and disperses divine unity of the God head and brings into existance the mind and matter.

The products of Maya are the five kancukas or coverings which are KALAA (limitation of authorship or efficacy) VIDYA (limited knowledge), RAGA (from all satisfaction to feeling of interest and desire) KAALA (from eternity to limitation in respect of time i.e. past, present and future) NIYATI (limitation in respect of cause and effect). 

PURUSHA AND PRAKRITI

The result of Maya and its five coverings as referred above are PURUSHA and PRAKRITI.  Here the dual world of mind and matter is permanently established.  In order words, although the Lord is absolutely free, He puts on Maya and her coverings (five cloaks), forgets His true nature, limits His power and reduces Himself to an individual soul which is called Purusha and its objective manifestation PRAKRITI.

BUDDHI, AHAMKARA AND MANAS

Now, let us come to the tattvas of mental operation i.e. BUDDHI, AHAMKARA AND MANAS.  Buddhi is the ascertaining intelligence which can be external i.e. a jar perceived through eye or internal, like images built out of the impression left on mind.  Ahamkara is the product of buddhi.  It is the I - making principle and the power of self - appropriation.  Manas is the product of ahankara.  It co-operates with the senses in building up perceptions, and by itself, it builds images and concepts. 

We are continuing to focus on the cosmic manifestations.  The products of AHAMKARA are five powers of sense perception or JNANENDRIYAS, five powers of action or KARMENDRIYAS and five primary elements of perception or TANMANTRAS.  The process of inevolution is complete finally with panch Mahabutas as referred earlier.

Frankly, very important position is given to Ahankara.  In fact, it is the product of SHAKTI through the intermediate Prakriti which obviously is a mode of the Divine Energy.  Rajas gunas is prominent here and other gunas are in subdued form.  One can understand significance of Ahankara by the story of the Buddha Bhikshu Upasena.  As he tried to over come this tattva by his “sadhana”, his body got scattered because there was no Ahankara up-holding it.

It is Important to understand that, according to Kashmir Shaivism, this analysis of all phenomena into thirty-six tattavas has been worked out as a tool of understanding for the ever-active and inquiring mind and as a form for contemplative meditation.  At higher sadhana the number of tattvas may get reduced.  Finally a highly advanced Shiva Yogin may see only the Shiva Tattva in the whole of creation.

DOCTRINE OF THE FOUR STAGES IN THE MANIFESTATION OF SPEECH

To understand the manifestation of Maya Shakti from the level of Param Shiva, it is important to consider the process and stages in the manifestation of speech.  Bharatrhari, the originator of the philosophy of Sanskrit grammer, says in his Vakyapadiya: “The eternally existent Brahman, being the changeless essence of speech appears in the form of the phenominal substance out of which the process of universal existence proceeds”.  The authors of Kashmir Shaivism have explained in detail the concept of SABDABRAHMAN.

Speech is not only the means to convey one’s ideas to others, it is also a way to understand things personally.  When we choose to convey ideas to others, we generally use spoken language, known as VAIKHARI.  A finer form of speech that serves as the medium for thinking and understanding, through which a person forms definite and indefinite ideas about words and their meanings, is the mental speech called MADHYAMA.  It is an internal reflection of manifestation of awareness taking the form of ideas.  There is a still finer level of speech, far subtler in character and resides in the inner-most part of our being.  It is called PASYANTI.  It is known as the “be-holding speech” because through its medium enlightened people can behold all objective existence within themselves.  Beyond this is PARAVAC the supreme speech or the transcendental speech.  This consists of pure awareness of the self.  It is also called PARAVANI.

This doctrine can also be understood by the example of an artist’s creation from the grossest to the finest level.  His tangible creation like a painting etc. can be VAIKHARI and the images formed mentally, where his creation shines within him in the form of MADHYAMA.  Before even this exists a subtle creative urge like a stir, or restlessness or inward flutter which is PASYANTI.  Finally, at  the most subtle level, the original seed of the artistic creation lies in the inner most center which is shining as PARAVAC, the Supreme speech.

MAYA AND WORLD

For centuries Indian philosophers have been debating whether this world is real or an illusion.  Many schools of philosophy have interpreted the nature of Maya in various ways.  As explained, Kashmir Shaivism maintains Maya is based nether on the imagination nor any finite being nor on any flux of mind.  Maya is Siva-Mayi: Divine and perfectly real.  The universe is not mithya.   The universe is Siva-rupa and therefore real.  It is a display of the glory of the Divine.

Having recognized Maya as creation of God, we should accept the world in totality.  No problem of society, state, nation and individual is to be ignored.  A person cannot succeed in any aim of life if he shuts his eyes towards these problems.  Besides, there should be greater understanding of others views based on sense of accommodation.  This will develop correct perception and contribute to furthering of human understanding.  Verily it can be called practical Shaivism.

AESTHETICS

After a detailed analysis of Maya Shakti as per Kashmir Shaivism let us come to development of aesthetic principles in religious rituals.  In fact, in Indian thought aesthetics has always played an important role in the development of various schools of philosophy.    Frankly, we  do not see God at some distant disciplinarian ruler of the universe.  He is thought of as an intimate and  loving master who is extremely beautiful and lovable.

Even in ancient times Indus Valley people worshiped their deities with dance.  Vedic fire altars were constructed according to aesthetic norms.  Rigvedic poetry, sung in praise of various forces of nature, personified as gods with human like forms, is rich in aesthetic valve.  Music and song are still a central part  of the spiritual practice among Vaisnava devotees.  Cave paintings at Elora and Ajanta testify to the importance attached to beautiful religious images in india during the Buddhist age.  Ancient temples and images at places like Khajuraho display a highly developed aesthetics sense in the art of stone carving.

Kashmir Shaivism is a philosophy that embraces life in its totality.  Unlike puritanical systems it does not shy away from the pleasant and aesthetically pleasing aspects of life as somehow being unspiritual.  On the contrary, great importance has been placed on the aesthetic quality of spiritual practice in Kashmir Shaivism.  In fact, recognizing and celebrating the aesthetic aspect of the Absolute is one of the central principles of this philosophy. 

In this way, the aesthetic outlook of Indian philosophers and thelogins reached its full expansion in the Tantric system of sadhana or spiritual practice.  It is indeed difficult to find any Tantric deity who does not posses some powerful aesthetic charm for the devotee.

Kashmir Shaivism is propagated a spiritual path that focused on the simultaneous attainment of enjoyment (bhukti), and liberation (mukti).  It accepted both of them as the goal of human life, and developed philosophies and methods that could be followed equally by both monks and householders.  It did not approve of any form of forcible control or repression of the mind, emotions, and senses, but rather emphasized that such practices could create adverse reactions that might simply deepen a practitioner’s bondage.

MUSIC 

In aesthetics music has a very special role. The power of music is highly appreciated in Kashmir Shaivism.  It is included as an important aid to spiritual attainment and forms an important sadhana in the process of spiritual growth.  In the process of universal manifestation explained earlier, ETHER (Akasa) is the finest of the categories of physical objects (Panch Mahabutas).  Similarly, sound is the finest of the five specific sense perceptions (tanmatras).  Thus sound or music is most effective in subduing body - consciousness and arousing the dormant blissfulness of pure consciousness.

As per Vijnanabhairava, the pleasure aroused by song and music is accepted as a means to enter into the state of pure and blissful consciousness.

 “Yogins, experiencing their oneness with some incomparable pleasure aroused by the experience of objects like sweet songs etc. and fixing their mental attentiveness on it, find unity with the Absolute Lord through a practice of absorption in this kind of phenomenon (Vijnanabhairava, 73)”

The great scholar Abhinavgupta always used to keep a vina by his side and would occasionally play it.  He must have found vina as powerful aid in the practice of withdrawing his awareness from the world around him and focusing within on the purer consciousness of the Self.

THE CAUTION

Concluding, it would be pertinent to add a word of caution.  A practitioner should not fall into a web of sensual enjoyments and thereby lose sight of the higher spiritual goals of life. In fact whenever there is something of real merit and truth available, there are usually false forms of it being offered by hypocrites who may try to deceive people by ostentitious displays of Tantrism and through misleading information about these practices.  False gurus existed even in ancient times. 

CONCLUSION 

Finally all of the blissful and beautiful aspects of the God are present in each and every person and living thing, but they remain dormant because they are hidden behind the mask of maya.  In other words, we are all blinded to this inner bliss and beauty by our limited sense of who we are, and by the habit of directing so much of our attention out into the world.  We pursue the outer object in an attempt to rediscover  the blissful state, not realizing that the source of bliss is within and need not be attached to an outer stimulus or some outer source at all.  This inner beauty can be discovered and contacted at will through simply turning our attention within and through the various practices of Trika yoga. 

Shiv Sutras

Translated by Swami Lakshman Joo Maharaj
Contributed by Virendra Qazi

Shiva Sutras - Aphorisms of Lord Shiva Swami Lakshman Joo Maharaj

Shiva Sutras are believed to be a Rahasyagama Sastrasangraha or Sivopanisat Sangraha a compendium containing secret doctrine revealed by Lord Shiva. It is stated that once Srikanthanatha, an incarnation of Lord Shiva, appeared before sage Vasugupta in a dream and directed him that the secret doctrines inscribed on a particular rock on the Mahadeva mountain, about 18 kms., away from Srinagar, behind the famous Harvan garden, be studied and taught to those who deserved such a favor. On awakening sage Vasugupta visited the desired spot and the particular stone turned upside down by his mere touch. He found the Sutras engraved on the big rock which is still known as 'samkaropala'.

Sage Vasugupta the discoverer of Shiva Sutras was the guru of Kallata. He is believed to have flourished in the beginning of the 9th century A. D. A prolific writer and learned disciple of Acharya Abhinavagupta, Sh. Ksemaraja, must have written a lucid and detailed exposition of each Sutras known as Vimarsini, in the 10th century AD The Sutras are divided in three awakenings dealing with the three means of liberation viz. Sambhava, Sakta and Anava upayas respectively. Thus these ShivaSutras throw a flood of light on the entire system of Shivayogasupreme identity of the individual self with the divine.

It is pertinent to mention here that our beloved master Shri Ishwara Swarupa Swami Lakshmanjoo Maharaja explained these Siva Sutras (without Ksemaraja's commentary) in four of his Sunday lectures in simple English some twenty years (Approximately Mid 1970's) ago at his Ishwara Ashram situated in the vicinity of the famous Mughal garden, Nishat, Srinagar, Kashmir.

Ishwar Ashram Trust feels honored by publishing the English rendering of Shiva Sutras in this issue of Malini, in exactly the same way as has been explained by Swami Ji Maharaj. The readers will find the English rendering of these famous sutras highly rewarding and classically brief as is typical of sutra type compositions.

Aphorisms of Lord Shiva By Swami Lakshmanjoo

First Awakening

Caitanyamatma
1. Universal Consciousness is one's own nature.

Jnanam Bandhah
2. Knowing the individual consciousness as one's own nature and not knowing the Universal Consciousness as one's own nature, is bondage.

Yonivargah Kalasariram
3. Differentiated perception and the field of individual activities are also bondage.

Jnanadhisthanam matrka
4. This threefold bondage is attributable to and commanded by the Universal Mother while she remains unknown. Hence the field of ignorance comes into 
existence through her and not through any other agency.

Udyamao Bhairava
5. To get rid of this triple bondage, a sudden flash of transcendental consciousness is identical with Bhairava.

Sakticakrasandhane visvasambarah
6. With deep contemplation on the wheel of energies, the whole differentiated Universe comes to an end.

Jagratsvapna susuptabhede turyabhogasambhavah
7. Such a Yogi, who has accomplished this stage, experiences Turya (transcendental GodConsciousness) in other three states also viz. Jagrat (wakefulness), Svapna (dream) and Susapti (deep sleep).

Jnanam Jagrat
8. Common knowledge (arising out of differentiation) constitutes Jagrat (wakefulness).

Svapna Vikalpah
9. Individual differentiated knowledge in the recess of one's own mind is Svapna (dream).

Aviveko mayasausuptam
10. Loss of discrimination in the field of unawareness is Susapti (deep sleep)

Tritayabhokta viresah
11. The one who has digested (assimilated) all these three states in God Consciousness, (Turya) is the Lord of heroes or master of his senses.

Vismayo yogabhumikah
12. The Yogic powers here (in this state of being) comprise indescribable astonishment (wonder).

Ieeha saktir uma kamari
13. For such a Yogi, any desire is identical with the Supreme Energy of Lord Shiva and hence his desire cannot be checked by any power.

Drsyam sariram
14. For such a Yogi, even his own body becomes an extraneous object or the totality of extraneous objects is (constitute) his own Universal Body.

Hirdaye cittasanighattad drsyasvapadarsanam
15. By establishing one's mind in the heart-the Universal Consciousness-the whole world of perception appears as one's own nature.

Suddhatattvasandhanad va apasusaktih
16. Or by establishing uninterrupted awareness of Pure Supreme Nature, the energy of Shiva is experienced.

Vitarka atmajnanam
17. For such a realized soul, any ordinary thought becomes the means of realizing one's own self.

Lokanandah Samadhisukham
18. His being in the ecstatic state of Samadhi bestows bliss and happiness to the whole humanity or the totality of enjoyment in the universe constitutes (or comprises) his ecstatic state of Samadhi.

Saktisandhane sarirotpattih
l9. By putting (concentrating) one's mind on Universal Energy, body internal or external, is formed by his mere will. (Such power is attainable by him in two other 
states also viz. dream and deep sleep).

Bhutasandhanabhutaprthaktvavisvasamghattah
20. Such a Yogi is capable of (i) helping humanity unbounded by space and time (ii) casting off his body for specified timeperiods, and (iii) manifesting his body at various places simultaneously, by remaining in God consciousness.

Suddhavidyodayaccakresatvasiddhih
21. When such a yogi abstains from such powers, he attains lordship over the wheel of Universal Energies through the rise of Pure knowledge.

Mahahradanusandhanan mantraviryanubhavah
22. By contemplating on Supreme Ocean, Self experience of the UniversalI occurs.

The end of First Awakening.

Second Awakening

Cittam mantra
1. Here (i.e. in Saktopaya) by intensive awareness the mind of a yogi becomes Mantra.

Prayatnan Sadhakah
2. The cause of attaining this Mantra is one's own effort.

Vidyasarirasatta mantrarahasyam
3. The state of totality of knowledge is the secret of Mantra

Grabhe cittavikaso visistavidyasvapnah
4. When a yogi's mind remains satisfied in cosmic powers, his Samadhi is as good as ordinary dreaming state.

Vidyasamutthane svabhavike khecari sivavastha
5. At the rise of natural (pure) Supreme Knowledge, the State of Shiva, residing in the Eather of God Consciousness, is attained.

Gururupayah
6. For such attainment, the means is the Master, the Guru.

Matrkacakrasambodhah
7. When the master is pleased, the disciple attains the knowledge of the wheel of Universal Mother.

Sariram havih
8. For such attainment a yogi has to offer all his three bodies of wakefulness, dreaming and dreamlessness as oblations into the fire of Universal God Consciousness.

Jnanam aunam
9. For him the differentiated knowledge is the food he assimilates into undifferentiated knowledge or the undifferentiated knowledge constitutes his food yielding him fullness and peace in his own nature.

Vidyasamhare tadutthasvapna-darsanam
10. By out stepping his own nature of true knowledge, at the time of entering into Godconsciousness, i.e. Turya, he ill-fatally enters into dreaming state.

The end of Second Awakening.

Third Awakening

Atma cittam
1. Here (in Anavaopaya) mind is the nature of individual being.

Jnanambandhah
2. Differentiated knowledge of pain and pleasure is bondage.

Kaladinam tattvanam avivekomaya
3. Ignorance of the essence of Universal Action and Universal Knowledge is illusion-the Maya.

Sarire samharah kalanam
4. So one has to absorb the individuality of principles (Tattvas) in one's own body successively, i.e., absorb the five elements into five tanmatras, those in turn into the five organs and finally integrate them in the Supreme GodConsciousness.

Nadisamharabhutagayabhutakaivalya bhutaprthaktvani
5. A yogi must develop the power of absorbing prana and apana into Susumna-the middle path of Lordship over five elements, of isolating one's own self from the five 
elements and residing in the field beyond the five elements.

Mohavarnat Siddhih
6. Such powers appear only when the veil of ignorance falls in the way of entering into Pure GodConsciousness.

Mohajayad anantabhogat sahajavidyajayah
7. By obtaining victory over such an illusion of cosmic powers and by enjoying the state of limitless being, the Pure and Supreme Knowledge manifests.

Jagratdvittyakarah
8. For him the state of wakefulness (Jagrat) is secondary (beam) of God-Consciousness.

Nartaka alma
9. For him, the actor, who plays in the drama of Universe, is his own self.

Rangontaratma
10. Movement attributed in this totality of Cosmic Dance, is nothing other than the Supreme Being.

Preksakani indriyani
11. The spectators in this Cosmic Dance, are one's own cognitive and active organs.

Dhivasat Sattvasiddhih
12. Purity and completion of this dance is accomplished by establishing the Supreme Subtle Awareness of intelligence.

Siddhah Svatantrabhavah
13. For him the state of utter freedom exists spontaneously.

Yatha tatra tatha anyatra
14. This kind of freedom obtains for him within and without.

Bijavadhanam
15. Even after such achievement one has to remain aware in contemplating on the seed of Universal Being.

Asanasthah sukham hrade nimajjati
16. So by being established in such state one sinks into the ocean of God Consciousness-joyously.

Svamatranirmanam apadayati
17. Such a yogi can create or destroy anything by his Supreme Will.

Vidyaavinase janmavinasah 
18. When the Supreme Knowledge is well established in an uninterrupted way, the pangs of recurring births and deaths are avoided for good.

Kavargadisu mahesvaryadyah pasumatarah 
19. When the awareness of GodConsciousness slackens a bit, the Universal Energy disintegrates into innumerable individual Energies to carry one away from the Kingdom of Universality.

Trisu caturtham tailavadasecyam 
20. So the fourth state of Universal Being, i.e., Turya, must be made to permeate the three other states viz. wakefulness, dreaming and dreamlessness.

Magnah svacittena praviset 
21. By developing the awareness of one's own nature, he enters and is lost into the Universal God Consciousness.

Pranasamacare Samadarsanam 
22. After being well established in that state he breathes out that state into the Universal activities. Hence the differentiation between the self and the Universe is not recognized.

Madhyevaraprasavah 
23. If one proves a failure in infusing the state of self in the Universe, he illfatally remains satisfied in his own internal nature.

Matrasvapratyayasandhane nastasyapunarutthanam 
24. When a yogi, after developing awareness of GodConsciousness, Transcend the state of Turya, he enters into Transcendental God-Consciousness.

Sivatulyo jayate 
25. Such a yogi becomes one with Shiva.

Sariravrttir vratam 
26. For him the austerity is nothing else than the normal routine of physical life.

Katha japah 
27. And for such a yogi the daily routine talk becomes the recitation of real Mantra.

Danam atmajuanam 
28. Such a yogi gives as alms to humanity his own knowledge of the self.

Yovipastho Jnahetusea
29. The yogi, who commands the entire wheel of cognitive and active organs, is the only means of attaining knowledge of Transcendental God-Conscieness.

Svasakti-pracayosya visvam
30. For him the whole Universe is the totality of his own energies.

Sthti layou
31. Living in this world of ignorance or remaining in the Transcendental God-Consciousness is the totality of one's own energies of Consciousness.

Tatpravrttau api anirasah samvetr-bhavat
32. Such a yogi, though apparently engrossed in the daily routine of life, is in no way separated from God-Consciousness.

Sukha-duhkhayor bahirmananam
33. Because such a yogi perceives the states of pain and pleasure only superficially, they, in no case, affect his state of Supreme-BeingConsciousness.

Tadvimuktastu kevali
34. Hence he is liberated from the states of pain and pleasure and is uniquely established in his own nature.

Mohapratisamhatas tu karmatma
35. On the contrary, the one who feels the absence of God-Consciousness in the states of pain and pleasure, is an individual soul and a victim of recurring births and 
deaths.

Bheda-tiraskare Sargantara-karmatvam
36. The one who stands, aloof from differentiatedness becomes the creator and destroyer of the entire Universe.

Karanasaktih Svat6nubhavat
37. The energy of creating and destroying the whole Universe comes within the experience of such a yogi just as an ordinary soul possesses the power to create and 
destroy during his dreaming state.

Tripadady anuprananam
38. The state of Turya God-Consciousness, that comes into experience in the beginning and at the end of the other three states (viz. Jagrat, Svapana and Susupti), should be infused and transmitted into these three states by firmly establishing one's own awareness during these intervals viz. beginning and end thereof.

Cittasthitivat Sarira-karana-bahyesu
39. And by developing such process, a yogi must transmit the God Consciousness not only into the three states of individuality but into the entire Universe.

Abhilasat bahirgatih samvahyasya
40. By the slight appearance of individual desire, one is carried far away from the state of God-Consciousness.

Tadarudhapramites tatksayaj ]iivasam Ksayah
41. By firmly establishing one's own self in the state of Turya, all desires disappear and individuality lost into Universality.

Bhuta-kancuki tada vimukto bhuyah patisamah parah
42. Such a yogi is Liberated-in-Life and as his body still exists, he is called Bhuta-Kancuki, i.e. having his physical body as a mere covering just like an ordinary blanket. Hence he is supreme and one with the Universal Self.

Naisargikah pranasambandhah
43. After remaining in this state of Universal Transcendental God Consciousness, the functions of inhalation and exhalation automatically take place with the object, that this whole Universe of action and cognition is united in God-Consciousness.

Nasika-antarmadhya samyamat kimatra savyapasavya sausumnesu
44. When one contemplates on the center of Universal consciousness, what else remains there to be sought in the practice of prana, apana and susumna ?

Bhuyah Syat pratimilanam
45. When a Saiva-yogi is completely established in God-Consciousness, he experiences this state spontaneously within and without or both.