A Synopsis On Kashmir Shaivism.pdf

A Synopsis on Kashmir Shaivism Understanding Hindu Philosophy in General Philosophy has been the hub and centre of Indian culture and civilization. Since its very inception, philosophy influenced all aspects of life in the Indian subcontinent and vice versa. Both arts and sciences had intimate ties with philosophy and so did religion, politics, and economics. The influence of philosophy was so protean and profound that its separation from the other disciplines is difficult. Indian philosophy differs from the Western philosophy in several ways. Logic and reason are important corner stones for both but the philosophy in India gives equal significance to intuition. In fact the argument that the most sublime truths are beyond the intellect has been repeatedly voiced. Talking and writing about it is meaningless without personal experiences. Such experiences depend upon a life style marked by asceticism and self-denial. This certainly was true of most ancient Indian philosophers of repute. In the West, especially in modern times, philosophy and the physical sciences are seen as incompatible. In India, science and philosophy complement each other and no antagonism existed between the two. In fact, in ancient times the sciences were regarded as appendages to philosophy. Similarly philosophy and religion also had intimate ties. In India there is no religion without a philosophy and no philosophy without a religion. The history of Indian philosophies and Indian religions is one and the same. From the very early days the religion in India, loosely called Hinduism, sought to absorb all the new religions and philosophies that grew from the Indian soil or came to its shores. To the Indian, religion is not a business transaction with the almighty, it is not ingratiating God through praises and gifts, it is not winning God’s grace by persuading more people to join any one religious sect, and it is not winning god’s favour so that heaven is guaranteed after death. It is simply a quest for meaning, purpose, and substance. It is an intellectual exercise and at the same time it is an intuitive one. Its goals are unclear and it is generally acknowledged that there is no one right way. Composed of a wide array of beliefs and practices, Hinduism is an amalgam of the highest and the lowest, the most sectarian and non-sectarian, and the most concrete and the most abstract. The origins of Indian philosophy can be traced back to 2500 BC or even earlier 2

to the magnificent civilization that flourished in the Indo-Gangetic plains. Archaeological artefacts unearthed from the Indus valley ruins clearly attest to the religious life that existed there. In fact, a number of the religious practices of the Indus valley civilization can be found in contemporary Indian religious life, especially in the south. For example, in India both males and females mark their foreheads with ashes, sandal wood paste, or other materials. Indus valley figurine shows similar markings on the forehead. In contemporary India most temples have large ponds. Devotees take ritual baths before entering the temple and apparently this practice was prevalent in the Indus valley as well. The swastika has tremendous philosophical and spiritual significance in contemporary India. Swastika has also been found among Indus valley diggings. According to many scholars, the popular Hindu god Siva had his origins as an Indus valley deity. While there is no question that the Indus valley inhabitants had a religion, much is not known about the underlying philosophy. Although the Indus valley inhabitants had a script, to date it has not been meaningfully deciphered. We do not know a great deal about who these people were, where they came from, and where they went. We know that they had a highly developed civilization but the unknown the clearly overwhelms the known. Philosophy and religion are no exceptions. The Indus valley inhabitants were agrarian and essentially peace loving. The warring Aryan Nomads that came across the Hindukush, sounded the death knell for the Indus valley civilization. While most scholars accept this view, a few, especially in India argue that the Aryans had their roots on the Indian soil itself. Whatever their origins were, it is clear that Aryan dominance sank India into illiteracy for the following 1000 years or so. The language of the Aryans, Sanskrit, did not have an alphabet. In the absence of a written language, they carried their philosophy and religion in their minds in the form of verses passed on from generation to generation. The three Vedas, Rig, Yajur, and Sama constituted the bulk of the Aryan religious and philosophical thought. The fourth Veda, Atharva, that stands apart, is more controversial. Some scholars argue that the fourth Veda is the Aryanized version of the Indus valley religious and philosophical practices. As the Indus valley civilization and philosophy faded into obscurity, Aryan religion and philosophy gained popularity. The exact date of the Vedas is of controversy. Of the four Vedas, Rig is believed to be the oldest and most important. It was compiled around 1500 BC. The ancient composition is multi-authored and put together over a span of at least 100 years. The earliest parts of this text are clearly Aryan. However the later ones are amalgamations of the philosophy of the Aryans and the locals. 3

While most of the texts deal with Aryan rites and rituals, and beliefs and practices other parts deal with abstract philosophical concepts. This is especially true of Rig Veda. The Aryans, awed and overwhelmed by the forces of nature, ascribed divinity to fire, earth, sky, thunder, sun, dawn, dusk, etc. Rig Veda provides an extensive list of such Gods and Goddesses that forms the basis for the Hindu Pantheon. However, Rig Veda goes past the ritualistic religion and examines such complex issues as creation. It also posits the concept of a universal law that governs the entire cosmos, Rta. Later religious documents expanded the concept of Rta to include dharma, i.e. the essence of ethics in a civilized society. Rig Veda also dealt with death and life after death. After death you go either to heaven or to hell. The former is presided over by “Vishnu” and the latter by “Yama”. Although Rig Veda is strongly theistic, some parts have been noted for their atheistic views. However being a minority their dissenting voices were drowned by the majority of devotees. Upanishads, the jewels of Indian philosophical thought, occupy the end portion of the Vedas. They are around 200 in number of which 10 or 15 of them are better known. They are remarkable for their philosophical depth and freedom from dogma. Although a great deal has been written about the philosophy of Upanishads, all of them do not subscribe to the same philosophical view point. While some of them are strongly theistic, others are more spiritual and philosophical. Practices recommended by some are spurned by the others. Some support the caste system, while several others do not. Most of them dismiss the mundane reality as insubstantial and ephemeral. The true reality cannot be perceived. It is above and beyond perception. Although it cannot be perceived and reasoned it can be experienced. Intellectual sophistication is of no avail. However purity of heart and simplicity of conduct enable us to be in touch with it. Those who proudly claim that they know it do not and those who declare they do not know it do know it. True reality is beyond time and space. It is nothing but the creator himself in his primary form. It predates word and therefore it cannot be described. Any attempted description will be futile. It is in excess of the intellect as the intellect has its basis in it. Thus it cannot be understood or explained. But it can be experienced. The creator also manifests through his mundane creations. Thus for the enlightened it is possible to catch glimpses of the creator through the creations. The creator is present in the human mind. Human mind is made up of overlapping sheaths representing the outer world, the body, and mental operations that centre around the central core: consciousness. Consciousness represents the undisguised creator. It is consciousness, the divine spark within that makes everything else, even the unreal reality, possible. In order to experience the inner truth one has to train the mind to penetrate the outer 4

sheaths to reach the inner depths. All life, especially human life, cycles through three phases: wakefulness, and dream, and dreamless sleep. These phases represent various degrees of masking of the inner truth. The least disguised phase is the deep sleep. We are closer to reality in dreamless sleep than the other two phases. There is a fourth state of mind, which is beyond the language and cannot be described. In this state of mind true reality is experienced in toto. It is called “turiya” or “chathurtha.” Here there is no subject and object, no time and space, no reality and unreality. This is the ultimate truth. The Vedas are too ritualistic, the Upanishads are too philosophical and neither says a great deal about the tests and trials of day to day life. The two epics, “the ithihasas”, fill in this void. They are about two royal families: the Sun dynasty and the Moon dynasty. The two epics, Ramayana and Mahabharata, have been written and rewritten many times and northern and southern recensions also exist. Since they have been revised so many times, the date of the original composition is very controversial. Although there are references in the Mahabharata of Ramayana, the converse is not true. This would lead one to speculate that Ramayana is older than Mahabharata but this view is not accepted by many. They argue that only the more recent versions or Mahabharata contain references to Ramayana and that in actual fact, Mahabharata is the older composition. Mahabharata has over 2000 chapters and it is several times as large as the entire Bible, Iliad, and Odyssey. It has stories within stories and provides a tremendous amount of information on the ancient India and the life within. Ramayana is remarkable for its poetic beauty. Unlike Mahabharata it is much more focused and succinct. Both epics deal with human life. The presence of Rama and Krishna, two incarnations of Vishnu, elevates them past the mundane into scripture. While Rama was the life and soul of correctness in conduct (dharma), Krishna was more practical minded. Krishna subscribed to the view that the end justifies the means; however Rama will not depart from the path of righteousness even for achieving a noble end. In many ways, Rama is more human than Krishna. For most part Rama does not know he is an incarnation of the divine. In the beginning, his teacher Vasistha, had to inform him about this. but still, he kept on forgetting it. Even when others remind him of his connection with the divine, he tends to dismiss it as inconsequential. He does not perform any miracles. He firmly adheres to the path of righteousness and he strives hard to set an example for the other human beings. Krishna, on the other hand, knew all along of his divine origin. He performs miracles on and off and he deviates from the path of righteousness and persuades other to do the same so long as their final goal is noble. While Rama is monogamous 5

and extremely moralistic, Krishna has multiple wives and consorts. Krishna does perform miracles and uses the divine weapon, chakra. There is a great deal of lessons to be learned from both epics. Although the ideals as recommended by the two are not always identical, Bhagavad Gita, the flower of Hinduism, is contained within Mahabharata. Gita is remarkable not only for its philosophical depth but also for its poetic beauty. Although it overlaps with the Upanishads to a very great extent, it goes beyond the Upanishads. Gita places primary significance on duty. Each person has his duty to carry out and that has to have supremacy over everything else. In the performance of one duty one should not be attached to the results. The reward is inherent in the effort and not on the results of the effort. The ultimate duty is upholding righteousness and the destruction of evil. Truth is the heart and soul of righteousness and truth is God. In other words, the ultimate goal has to be communion with God, beyond pleasure and pain, gain and loss, and victory and defeat. This requires a unique state of mental equilibrium, which can be accomplished by withdrawing ones focus from the world of senses to the depth of one’s inner self. The sensory world brings attachment, desire, and frustration. On the other hand, an inner focus will only move one closer to enlightenment. Most of the time, people are engrossed with worldly pleasures, oblivious of the true reality beyond the material world. Gita argues that one has to swim against the current to leave the mundane world and to experience the truth within. People embark on such a spiritual quest when they are distressed and when they are in pursuit of knowledge or wisdom, or peace/happiness. There are many ways of accomplishing release from the mundane world and union with the absolute. The way one chooses will depend upon one’s calling in life, circumstances and temperament. Men of contemplation find God through knowledge/wisdom, while men of action resort to worldly activity. The devotees find truth through love of God. Gita reaffirms the supremacy of dharma. The divine incarnates as avatars from time to time to protect the good and to destroy the evil and to re-establish dharma. Gita discusses various types of yoga (union with the absolute) but gives primary importance to the technique of Raja yoga, although the term Raja yoga is not used. The technique essentially consists of learning to disregard all sensory input and to focus ones attention on the inner world. Initially, space between the eyebrows may serve as the focus together with control of breathing. The mind becomes intensely focussed on the interior and leaves behind all perceptions, and emotions based on past and present perceptions. 6

Deep into the meditative trance, ego is lost and thus one gains control over the inner world. In this stage the yogi is in union with the inner self that is God. The epics brought philosophy to the common man. Both epics are very interesting and appealing to the masses. In fact the vast majority of Indian artforms are based upon characters and incidents from the two epics. Rama and Krishna are worshipped as gods in numerous temples all over India. Several places mentioned in the two epics have become sacred. Gita is widely regarded as the Bible for Hindus. There is a thread of continuity from the Vedas through the Upanishads to the epics. The Vedas and the epics support the caste system to some extent and thus reinforce the supremacy of the higher castes. However, in Ramayana, Rama disregards the caste system and embraces individuals of the lower castes, while in Mahabharata, Krishna states that caste is determined by ones actions and not by one’s birth. Upanishads, in general, do not go out of the way to support the caste system, although some of them also argue that caste is determined by ones action and not birth. The majority of Indians do subscribe to the caste hierarchy in varying degrees. However, from the early days, a number rejected the caste system and the Brahmin sacerdotalism. They left the popular Vedic religion and pursued their spiritual enquiries elsewhere. Two such people ultimately founded their own religions that ultimately eclipsed Vedic Hinduism completely. Jainism founded by Vardhamana Mahavira is a religion of extreme self-denial. The devotee practices total nonviolence, denial of all material pleasures, and adheres to total truthfulness, and selflessness. Like Hinduism, the Jains also believe in release from the reincarnation cycle. However, Jain theology does not subscribe to the notion of a god. Jains reject the Vedas, the caste system, and the Vedic rites and rituals. Buddhism founded by Gautama Buddha resembles Jainism in many ways. However, unlike the Jains, Buddhists subscribe to a moderate approach: the middle path. They reject all extremes including total self-abnegation. They believe that a healthy body is necessary for enlightenment. Although they too live lives without luxury, starvation and vegetarianism are not insisted upon. The Buddha believed that it is okay to eat meat provided the animal is not killed for that purpose. The four noble truths of Buddhism are: there is sorrow and suffering in the world, sorrow and suffering are caused by attachment and craving, craving can be overcome, and the way to overcome craving is to follow the eight fold path of righteousness: right beliefs, right thought, right speech, right conduct, right occupation, right effort, right concentration and right meditation. 7

Buddha too rejected the Vedic religion completely and did not adhere to the caste system. Like the Jains, Buddha too believed in the cycle of reincarnation and conceptualized nirvana as escape from the wheel of births and rebirths. After Buddha’s death, Buddhism split into many factions. The movement received a tremendous boost when Emperor Asoka became a Buddhist. He erected pillars all over the country with Buddhist teachings inscribed on them. He also sent missionaries to the neighbouring countries. Under his tutelage Buddhism went to the Far East countries such as China and from there to Japan and to Sri Lanka. He may even have sent emissaries to Egypt. For over 800 years, Buddhism remained the dominant religion in India. Ultimately Hinduism accepted many of the Buddhist teachings and also the Buddha himself as an incarnation of Vishnu. It is often said Hinduism destroyed Buddhism through a fatal embrace. The brutal Muslim invasion weakened Buddhism substantially and finally it was pushed into obscurity by Samkara, the famous Hindu philosopher, who sought to re-establish the Vedic religion. Although Buddhism as a religion is non-existent in contemporary India, the Buddha’s teachings continue to influence life in India in many ways. Before the Buddha, even upper caste Hindus ate meat. Since Buddha meat eating declined in popularity and most spirituality seekers tend to avoid it. Kindness to animals can be traced back to the Buddha. He was totally opposed to the caste system and his religion was one of the earliest that was above and beyond caste differences. That ideal lives on in India. The orange garments, spiritual aspirants wear in India, is said to have originated with the Buddha. The wheel that adorns the Indian flag and the Indian seal were derived from the Buddha. Before the Buddha, drugs and alcohol were used for spiritual as well as entertainment purposes. Buddha banned the use of alcohol and drugs. Buddha had a vision of spirituality independent of religion. In his movement there was no room for religious ceremonies and priesthood. He was able to conceptualize spiritual experiences independent of worship and sacrifices. Some of his theosophical theories have received confirmation in science. For example, his belief that components of a material reality were interdependent and collectively unreal was supported by the theory of relativity, Einstein and his followers put forward. Buddha’s theory of spirituality was further developed by subsequent writers especially Nagarjuna. Samkara’s Advaita Vedanta has striking similarities with Buddha’s teachings. In fact, Samkara has been called Prachanna Buddha (Buddha in disguise) by other Hindu philosophers. Ramakrishna Paramahamsa and his disciple, Vivekananda, combined aspects of all Indian philosophies and other significant religions like Christianity. This non-theistic spiritual approach was espoused by such movements as the 8

Theosophical society. In the fertile (philosophically speaking) Indian soil, a number of other movements such as Sikhism, Kashmir Saivism, Vaishnavism, Tantrism, etc. also came into being. While many Hindus continue to practice Vedic Hinduism and the associated pantheon, the more intellectual ones go beyond religious rituals and try to establish contact with a formless and nameless absolute.

Introduction on Kashmir Shaivism The six systems of Hindu Philosophy are Nyaya, Vaisheshika, Saankhya, Yoga, Mimaamsa and Vedanta. There are also many other schools of thought in India, but all are the variations of these six systems termed the Hindu Philosophy. To understand this clearly, we have to realize that the basis of all the schools of Indian Thought is the same which we call the Ultimate Reality, Supreme Consciousness, Brahman, Siva, Allah or God. All these schools of thought several conclude on common concepts which are :i) All accept the central cycle of Nature, which is without beginning or end. This consists of vast phases of Creation, Sustenance and Dissolution. ii) All accept that life and death are but two phases of a single cycle to which the soul is bound. This is because of the ignorance of the true nature of things. iii) All accept Dharma as the moral law of the universe that accounts for these central cycles of Nature, as well as the destiny of the human soul. iv) All agree that knowledge of the self is the path to freedom and that Yoga is the method to attain final liberation. All the schools of thought are, thus, but the fundamental interpretations of the Ultimate Reality. They are so inter-related that the hypothesis and the method of each is dependent upon that of the other. They are, in no way, contradictory to one another, as they all lead to the same practical end, the knowledge of reality and liberation of soul. 'To get rid of evil and to attain permanent and supreme bliss', is the

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innate desire of every creature in the world. Here is an attempt made to study a comparative view of the two schools of Indian thought, namely the Advaita Vedanta of Shankara and the Kashmir Shaivism, as these have great affinities with one another. Both advocate monism. Fundamentally, they have a single conception, but each develops it individually to suit particular minds. The physical reason for their individual development, apart from that of the mental, may be due to Historical background and Geographical situation of each. Badarayana, probably, founded Vedanta in the plains of India while Durvasa expounded Trika Shaiva in the Himalayan ranges, the two being sober and sentimental respectively. Vadanta is an enquiry into the nature of the Ultimate Reality while Shaivism discusses the nature of this ultimate Reality and explains the cause of the initial impulse in nature. The sources of Vedanta are Vedas and those of Shaivism are the Tantras, which give supplementary explanations to Vedic thought. Both are said to be of divine authorship. No doubt, they are the revelations favoured to great sages and seers of this ancient land. But neither objects the postulates of either of these. Both of these evolved philosophies seem to have had prevailed in this beautiful land of Kashmir since the very early times i.e. the first century A. D. or earlier. This is evident from a keen observation of the performances of daily and occasional rites and rituals by the Kastimiri Pandits even up to this day. Hymns from the Vedas and recitations from the Tantras are included in all kinds of such performances, simultaneously. Even later hymns like Mukundamala- a hymn to Lord Vishnu, and Sivamahimnastotram- a hymn to Lord Siva - the supreme deities of the two philosophies, are recited and worship offered simultaneously by devotees in traditional way. By this we understand that people in this land of Kashyapa have from the very early times been accommodating perhaps because of their gift of intelligence from Nature. They always assimilated what came their way. According to Dr. Aurel Stien," the Brahmins absorbed Buddhist Faith and lived in harmony with their brethren who were converted to this faith in the valley. Thus the old religion here seems to have been polytheistic, of course, with special inclination towards ritualistic Shaivism. Kula system of Shaivism, advocating the highest form of Siva had been introduced here in the fourth century A. D. Krama system of Shaivism, connected with Raja-Yog, and Kundalini Yoga, which stress that vital 10

air and mind are interdependent, also had been introduced here early. Then, Sankaracharya (788-820 A. D.) visited this valley in the first two decades of the ninth century. He only re-established the true faith of Upanishads called the Vedantas. To check further deterioration caused by the split in Buddhisn, he explained the Upanishads in a system on the basis of Brahma Sutras in its commentary. He gave Vedanta Philosophy the right footing when he wrote his valuable commentaries on the ten principal Upanishads and the Bhagwadgita. He composed a number of hymns to different deities like Saraswati. Krishna, Skanda and so on, to give the unilateral direction to multi- farious faiths in the whole country. He gave practical instructions that worship of different deities leads to the same goal, the Ultimate Truth on realization. In his hymn to Dakshinamurti, Sankara's conception ultimate reality is the same as that of Pratyabhijna, reintroduced by Somananda and Utpalacharya, in Kashmir. To examine a comparison, let us study the following: "He, in whom this universe, prior to its projection was potentially present like a tree in a seed, and by whom it was wrought to its multiform by the magic, as it were, of His own will or in the manner of a great Yogi out of His own power, to that Supreme Being, embodied in the auspicious and benign Guru, I offer my profound salutation." And "By His own will the Supreme Lord, the essence of Knowledge (Supreme Consciousness) projects causelessly like the Yogi into this multiformal world." Again, in the first stanza of the Dakshinamurti Stotra, Sankar, says: which means: "Who, by Maya as by dream, sees Himself the universe which is inside Him, like unto a city that appears in a mirror, (but) which is manifested as if without." In the commentary to this stanza in his book entitled 'The Hymns Of Sankara', Dr. T.M.P. Mahadevan points out: "It is to be noted that in this hymn Sankara employs certain 11

key-terms and concepts of the Pratyabhijna system known popularly as Kashmir Shaivism. The illustration of the mirrored city is found in the pratyabhijna works". Thus the people of Kashmir seem to have been influenced by the Vedanta Philosophy of Sankara as well as by the ancient Shaivism which later developed into Kashmir Shaivism. Earlier two great Shaiva families of Sangamaditya and Atrigupta had migrated into Kashmir, when King Lalitaditya (699-736 A. D.) ruled here. They practised Tantric Shaiva rituals. These had already influenced the thought of people here when Shankara's Tantric Philisophy spread and influenced the Trika also. This leads us to think that Shankara must have had personal touch with some founder-writers here. To illucidate this we quote the following passage from the book entitled 'Abhinavagupta - An Historical & Philosophical Study' by Prof. Dr. K. C. Pandey : "On the authority of the Rajatarangini (Ch. V, 66) we know that Bhatta Kallata, the pupil of Vasugupta, was a contemporary of Avantivarman, King of Kashmir (855-883 A.D). There he is referred to as 'Siddha.' It is, therefore, evident that at that time he was an old man of established reputation. Vasugupta, the teacher of Kallata, therefore, it is natural to suppose, belonged to the preceding scholastic generation extending from about 825 to 850 A. D. We shall, therefore, not be wrong if we say that Vasugupta gave a systematic form to the philosophical ideas of the monistic Tantras in his Siva Sutras in the next decade after Shankaracharya's visit to Kashmir towards the end of the second decade of the 9th century A. D." - (Page 154) Thus, the mixed faith that the people of Kashmir had professed so for developed into a philosophical system when Vasugupta and Somananda gave Spanda and Pratyabhijna thoughts during the middle and latter part of the 9th century respectively. The Trika system of philosophy which had appeared on this earth through Durvasa, was in this way re-introduced by Siva's will, for the welfare and spiritual development of the people of Kaliyuga. Srimat Swami Lakshman Joo, in one of his lectures on Kashmir Shaivism says, "Like Vedanta, this system endeavours to remove the innate ignorance that separates the individual from the universal." Then, what are the points of difference between these two established philosophies? 12

There is no difference so far as the aim of both is concerned. Both the monistic philosophies aim at the realization of the Ultimate Reality, which one calls Parabrahman and the other calls Parama Siva. So Paramasiva or Parameshwara is that ultimate Reality, which the Vedas declare as "This world came out from the Eternal Existence which is one, the only and without the second." But there are points of difference in so far as their composition is concerned. On the basis of Sankhya, the two philosophies hold that the universe comprises of tattwas (or categories).

Twenty three are common in both: Five Bhutas - (Elements) Five Jnanendriyas (Organs of cognition) Five Karmendriyas (Organs of action) Five Tanmatras (subtle elements) Three Antahkaranas (internal organs)-Mind, Intellect & Ego.

The points of difference are: i) In Vedanta the twenty-fourth category is Prakriti and the twenty-fifth is the Purusha, which is known as the Supreme Being (Parameshwara). He is ever pure and is not tainted with the stain of worldly corruption, just as no amount of dirt can ever alter the chemical purity of gold in a gold ring. Therefore, soul or self in Vedanta means the universal Soul, Paramatman or Supreme Spirit. This is identified with Purusha, the efficient cause of the manifest world. It brings all change by its mere presence as the sun brings forth the spring flowers. Trika, on the other hand, adds thirteen more tattwas to the twentythree of Sankhya. These are: Prakriti - the world of difference which has the quality of being affected,

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Purusha - the limited individual, Six Kanchukas or sheaths - They are the limiting adjuncts on the individual in respect of space, Knowledge, interest, time and authorship.

So far this is all impure knowledge. Five more tattwas are considered to be in the field of Pure- knowledge. These are the five energies Parama Siva called consciousness, bliss, desire, knowledge and Action. Kashmir Shaivism postulates the single reality of Siva with two aspects - one Transcendental and the other Immanent like two sides of one and the same coin. The first is beyond manifestation. But both are real as the effect cannot be different from the cause. It is said: ii) Vedanta discusses the relationship of God, Matter and World. The central theme of the Vedanta Sutras is the philosophical teachings of the Upanishads, which concern the nature of these three relative principles. This includes the relation between the universal soul and the individual soul. Shankaracharya explained, for the practical purposes, this union in his monumental commentaries in the 8th century A. D. The system of Kashmir Shaivism deals with the three-fold principle of God, Soul and Matter, which gives it the name Trika. Vasugupata ( 9th century A. D. ) received the Siva- Sutras by inspiration and explained these to preserve for man the principle of monism which existed in the Tantras, also known as Agamas. This revived an understanding of truth in its ultimate form. iii) In Vedanta, Maya, is a means of operation. It is not a substance. It is the force which creates illusion of non-perception in nature. It is the dividing force or we may call it the finishing energy which creates form in the formless. The world is known as Maya because it has no reality. It is only an appearance of fleeting forms. The real is never affected by the unreal as the ground is never made wet by a mirage. Maya is ignorance (avidya) when it operates the individual mind. It vanishes when the knowledge of reality dawns just as the morning mist dissipates on rising of the sun. In Kashmir Shaivism Maya is the power of contraction of the five universal modes of consciousness, called the Kanchukas or sheaths. The 14

power of contraction works thus: Eternal Existence contracts into time All-pervasiveness contracts into Space All-completeness contracts into desire All-knowledge contracts into limited knowledge and, All-powerfulness contracts into limited power Maya-shakti, as it is called here, produces Purusha and Prakriti which together establish the dual world of mind and matter. Here it is termed Maya-Granthi, as it becomes the cause of bondage. As un- divided power of Shiva, Maya is not separate from the reality either. As the gross power of consciousness it is called Maya-Shakti, which grants liberation to the contracted soul. The influence of Maya is evident in the law of Nature. Every period of action is followed by a period of rest just as sleep follows action. iv) In Vedanta we are required to pass through the four-fold discipline which consisis of: viveka - Discrimination vairagya - Dispassion shatsampat - Right conduct (six-fold ) :- a) Mental quietness; b) Taming the mind; c) Abstinence; d) Endurance; e) Confidence; and f) Steadiness. mumukshutwa - Desite for liberation. (Tattwabodha of Shankaracharya) 2(b). There are also three kinds of students who advance towards selfrealization. They are those : i) ii) iii)

who act with zeal and faith, who act for the good of humanity, who are immersed in meditation.

But in Shaivism it is said: 'There is no consideration of first being worthy of it. There is no restriction of caste, creed of colour for getting admission to this shaiva order. This naturally must mean that it is the intelligent who can grasp this advanced philosophy, being the latest development on all the others. For the fine intellects no restriction is imposed. But there are grades in Diksha-initiation. They are : 1. Samayik - when the disciple is given the training of proper discipline. 15

2. Putrak - when spiritual knowledge is imparted to the disciple. 3. Acharya - when the disciple becomes Acharya (preceptor) and imparts knowledge to other disciples. And 4. Siddha- - The perfect being. (vide Tantraloka) 3 (c) v) Divine Grace is anugraha in Vedanta and shaktipaata in Kashmir Shaivism. Both the philosophies understand it to be unconditional. They are in complete agreement on this point. Vedanta says that intellectual power, study of the Vedas and even spiritual instruction are persuaded by divine grace alone : 'It is by Lord's grace that one is led to monistic practices.' Again, the Upanishads declare : 'Atma can be realized by him whom He favours and to whom He reveals Himself.' In Shaivism also it is Shaktipaata that makes self- recognition possible. 'One is directed towards the preceptor as if tethered with a rope' . 'There is no human effort to earn shaktipaata'. It is the independent will of Lord Siva to grant shaktipaata or divine grace to any one at any place and at any time. vi) Badarayan's viewpoint is the outcome of the various schools of thought of his day, as there existed Ashmarthya, Audulomi, Kaashakritsna and others who had held different views previously. His is the accepted classic of the Vedanta system to-day. It was endorsed and expanded by Gaudapada and Shankaracharya through Maandukya karikas and Prasthanatrayi respectively. Vidyaranya held the same view in his Panchadashi.

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Likewise, we find that the polytheistic faith with greater inclination towards Shaivism developed into Kashmir Shaivism or Trika philosophy with the advent of Vasugupta and Somanandanatha. This peculiar philosophy developed in Kashmir and includes almost all the previous thoughts. It was further adored by Kallata, Utpalacharya and later by Abhinavaguptapada. Siva-Sutra, Sivadrishti, Spanda, Ishwarapratyabhijnavimarshini need special mention in this context. Besides this, Abhinavagupta's Tantraloka and Paratrimshika Vritti form the encyclopaedia of Kashmir Shaivism. To sum up, if we study both these philosophies with interest and zeal, we shall find that both lay stress on the practical aspect, which is realization of the Self. Both enable all to realise the teachings during one's own lifetime. Their individual developments lead to the common goal - Realization of the Supreme Reality - where there is no experience of duality and hence no sorrow. It is the state of absolute bliss. It is the stateless state. The Veda’s declare : Truth is one but the wise give it in many ways. Although Kashmir Shaivism can hardly be grasped until all the six systems of philosophy are comprehended, yet no such system of India will be complete without this. No doubt, Tantras suffered a great criticism from the western and eastern scholars, due to their esoteric or symbolic character. But thanks are due to Sir John woodroffe (Arther Avalon), who was the first to defend the outraged Tantras. In the foreword to his book entitled 'The Garland of Letters', Dr. T. M. P. Mahadevan (professor Emeritus, Centre of Advanced study in philosophy, University of Madras) writes :"The decent Indian mind that had developed a deep-rooted prejudice against the Tantras became awake to their excellence after the pioneering work of this great foreigner.'' He made their meaning clear and helpful for understanding the culture of India. Therefore, it is imperative that this line of traditional literature should properly be understood. Then it will be convincing to the common man that Kashmir Shaivism gives the detailed analysis of the ultimate Reality, which Vedanta already explained on the basis of Saankhya Philosophy.

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The Synopsis It is said at the end of the Mahabharata war, which symbolizes the end of the Dvapura Era and the beginning of the Kalyuga Era, through which we are passing now, the influence of Vedas dwindled as the Vedic seers disappeared. New class of seers emerged from time to time who interpreted Vedic knowledge for the benefit of suffering humanity. Thus six systems of Vedic schools called darshanas came into being. These are: 1. Samklya 2. Yoga 3. Nyaya 4. Vaisheshika 5. Purva mimamasa 6. Advaita Vedanta The last one Advaita Vedanta was propounded by Shankaracharya in the 9th century AD and culminated in the final interpretation of Vedas (Ved –anta – end of Vedas). Although these Vedic darshanas differ in their approach to the interpretation of Vedas but all of them consider Vedas as their base. The focus of all these systems (darshanas) was to explain or resolve the dichotomy between subject and object; the knower and the known; the Cosmic Self and this self; I (aham) and this self (idam). We may group all these systems as Vedanta for the sake of this discussion.

II. Kashmir Shaivism Along with this group of seers, another group of seers tried to resolve this dichotomy by investigating their inner nature. They carried experiments on their bodies by employing yogic practices confined to mental processes and came out with their findings in poetic terms using metaphors, symbols, and allegories. This yogic practice came to be known as Tantra. As against the Vedic knowledge, which came mainly through the process of revelation, the tantric knowledge came mainly through various forms of practices (kriyas). Tantric practices were “inward” by nature i.e. they centred around psychophysical makeup of the practitioner as compared to the “outward” nature of Vedic practices, which focus on sacrificial ceremonies along with yoga. 7. Kala Tattva (limitation of activity, authorship) To fulfil our desires, maya allows a little power of action to achieve a little amount of success. 18

8. Avidya (ashudh) Tattva (limitation of knowledge) Since doing is not possible without knowing, maya gives a little knowledge to know a certain amount. 9. Raga Tattva (limitation of interest) To further the limit the scope of our doing and knowing, maya appears in us as raga or ‘limited interest’. 10. Niyati Tattva (restriction) Niyati is the law of nature that establishes the order of succession in all phenomenons e.g. the way in which seed develops into a tree. This law of nature appears as the law of restriction and causation. 11. Akala (or Kaala) Tattva (Time sequence limitation) The above four limitations, limit our capacity of knowing and doing but this tattva limits our very being as well. Our real self is in fact infinite and is in no way conditioned by concept of time imposed on us by maya in the way that we feel “we were”, “we are”, and “we shall be”. Thus imposing on us conditions of time sequence. 12. Parusha Tattva The I-Consciousness reduced to utter finitude is known as Parusha. It is also known as jiva, pashu , anu nara. 13. Prakriti (or mul prakriti) Tattva Prakriti is the un-diversified source of all the remaining 23 elements as established by Vedanta system. This represents the complete “this-ness” of the objective manifestation.

C. Thirteen (13) instrumental tattvas C1. The three (3) interior instrumental elements (antah-karnas): 14. Buddhi (intellect) – Faculty of judgement 15. Manas – Faculty of Imagination 16. Ahamkara – Personal ego C2. Five (5) exterior elements of perception (jnanendrayas): 17. Sravanendreya (Hearing) 18. Supershanendreya (Feeling by touch) 19. Darshanendreya (Seeing) 20. Resanendreya (Taste) 21. Ghranendreya (Smell) 19

C3. Five (5) elements of action (karmendreya): 22. Vagendreya (Voice or expression) 23. Hastendreya (Handling) 24. Padendreya (Locomotion) 25. Payvendreya (Rejecting, Discharging) 26. Upasthendreya (Resting or recreating)

D. Ten (10) objective elements: D1. Five (5) subtle objective elements (tanmatras): 27. Shabdatanmra (sound) 28. Sparshatanmra (Feel) 29. Rupatanmra (Colour) 30. Rasatanmra (Flavour) 31. Ghandhatanmra (Odour) D2. Five (5) gross objective elements (bhutas): 32. Akasha (ether) 33. Vayu (Air) 34. Agni (Fire) 35. Apas (Water) 36. Pritvi (Earth) Kashmir Shaivism does not consider the above analysis of manifestation as final. It is only a tool for contemplative meditation. Through a further analysis the number of elements (tattvas) can be increased to any level and similarly through synthesis they can be decreased to only one tattva. For example, the practitioners of Trika system use only three tattvas in the process of their Yoga meditation viz. - Shiva (Absolute Unity), Shakti (link between unity and duality), and Nara (extreme duality). Three important observations to highlight the differences in the manifestation philosophies of Vendana and Kashmir Shaivism are: a) Purusha While the Purusha of Vedanta is a Universal soul (God-like), He is atmen (pure spirit). In contrast, in Kashmir Shaivism it is bound soul – a jiva, nara, pashu or anu – a limited soul.

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b) Prakriti Prakriti in Vedanta is involved in manifestation as an independent element. It is a cosmic substance that is termed as perennial impulse in nature (like Shakti tattva). But the Prakriti of the Kashmir Shaivism deals with limited jiva only. c) Maya Maya in the Vedanta is the means of operation. It is not an element. It is force that creates the illusion of non-perception in nature. It has no reality. It is only the appearance of fleeting forms which are all unreal and like mirage vanishes when the knowledge of reality draws. In contrast, in Kashmir Shaivism maya is a tattva. It is real. It is the power of contraction or limiting the nature of five universal modes of consciousness. It cannot be separated from Absolute Reality – Parmshiva.

Three Gunas (attributes) Vedanta describes Prakriti as a combination of three Gunas – Satvic, Rajas, and Tamas. Further it describes the nature of these gunas. Thus Satva is enlightenment and pleasure; Rajas is turbulence and pain; and Tamas is ignorance and lethargy. It does not explain the source of the nature of these gunas. Kashmir Shaivism has examined this issue. In their view, Paramshiva possesses limitless power to know, to do, and to diversify. These powers are known as jnana, Kriya, and maya. By the limitations brought about by maya, the Infinite Consciousness is reduced to finite consciousness – purusha (the limited being, anu or pashu).Here they view these experiences as pleasure, pain, and ignorance.

Moksha (liberation from bondage) In Vedanta we have four fold description for achieving liberation from bondage: i) Discrimination ii) Dispassion iii) Right Conduct iv) Desire for liberation To get liberated one must: i) act with zeal and faith ii) act for the good of humanity iii) get immersed in meditation Kashmir Shaivism has a simple prescription for liberation from bondage. The logic behind this is that just ignorance is inspired by God so is revelation 21

inspired by Him. This inspiration of divine knowledge is known as His Grace (anugraha) or the Descent of His powers (shaktipata). Only those individuals who receive Lords Shaktipata become interested in path of correct knowledge for achieving moksha. Three types of shaktipata have been described: i) Tivra (swift) shaktipata ii) Madya (moderate) shaktipata iii) Manda (slow) shaktipata Each of the above has further three sub divisions, thus making a total of nine shaktipatas. There is no restriction of caste, colour, or creed for achieving moksha. Yoga is the means of liberation.

Yoga Both Vedanta as well as Kashmir Shaivism recommends Yoga for achieving moksha. However, there are differences in practice. In Vedanta Yoga practices, emphasis is laid on controlling mind by strict discipline in day-to-day life that for its success can be practiced by highly motivated ones or ascetics. A Shiva Yogi is free to live without restrictions be a householder - and participate in the pleasures of the senses of the mind (bhoga) within the limits of the socially accepted norms. He is advised to pursue some yogic practices known as trika yoga that leads its practitioner to self-bliss and at that stage the lust for worldly enjoyments automatically loose its charm. At that stage, senses develop a spontaneous indifference known as anadaravikrati to former pleasures. The three yogic practices of trika system are: i)

ii)

iii)

Shambhavayoga – In this highest form of practice, the minds’ tendency is to think of himself as one with Ultimate Reality and nothing else. The practitioner stands still and loses itself in the vibrant glow of I-consciousness. It is the practice of non-ideation (nirvikalpa). Shaktiyoga – In this practice, one uses the mind and imagination to constantly contemplate the real nature of Self as taught by Shiva monotheistic philosophy. One is supposed to think that one is everything and yet beyond everything. It is a practice of “pureideation” (shuddhvikalpa). It is also known as jnanayoga. Anavayoga – Its practice is recommended for those who are not capable of adopting the higher yogic practices mentioned above. Anu stands for finite ordinary beings bounded by their limitations and objective meditation is recommended for them where the focus of attention shifts to Kriya (action). 22

Kashmir Shaivism encourages practitioners to start from higher yogic practices (shambhavayoga) down to the last by stages if he is not comfortable there. Vedantic yoga recommends a completely different set of yoga practices and one has to go up the ladder from lower practices to upper practices.

Conclusion These are some of the main points of differences of philosophies. But we have to remember that purusha in Kashmir Shaivism is a finite being a man Pashu (animal like) because of his ignorance brought about by maya. He is free from sin and his highest goal is to get out of ignorance and merge his limited self with the Real Self. This is called Ascent. The way to reach there is through trika yoga. To quote Swami Laxmanjoo, a great Kashmir Shaivism scholar of the 20th century, “although Kashmir Shaivism can hardly be grasped unless the Vedanta philosophy is comprehended, yet no system of Vedanta will be complete without it”. Kashmir Shaivism gives most detail account of Ultimate Reality, Vedanta has done it in its way.

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It was Swami Lakshmanjoo’s heartfelt desire that his teachings of Kashmir Shaivism be preserved and be made available to all human kind. The last in an unbroken chain of masters, Swami Lakshmanjoo draws from the depths of his personal experience, and from the knowledge handed down through the chain of masters of the oral tradition of Kashmir Shaivism. This seven - book - series encapsulates the core knowledge and practice, essential to the understanding of this unique philosophical system. Swami "Lakshman joo" was born into a Rajanaka Kashmiri Pandit (knowledge based community, not a caste) family, the third son of father Narain Dass Raina (Nao Naran) and mother Srimati Arni Mal. He had three brothers and three sisters, including brothers Pt. Maheshwar Nath Raina, Pt. Sarwanand Raina, and Pt. Neel Kanth Raina. His great grandfather Pandit Bhawani Prasad Razdan (Bhoon Razdan) was an accomplished scholar of Persian language and culture. Cousins include Diwan Anand Kumar (Vice Chancellor of Undivided Punjab University) and also Tapishwar Narain Raina, Chief of Indian Army staff and High Commissioner to Canada. His father pioneered the construction of the first Kashmiri Houseboats to meet the needs of European visitors who could not acquire immovable property. His parents were ardent devotees of priest and scholar Swami Ram. Followers believe he was blessed before birth, when Swami Ram gave a single almond to Swamiji's mother to eat and "Lakshman joo" was born nine months later. He was named after the Ramayana epic, a reference to the brothers Ram and Lakshman, by Swami Ram who said at his birth "I am Ram; let the child be called Lakshman joo". Followers believe as a child "Lakshman joo" showed clear signs of spirituality and would become easily absorbed in his own nature from the age of three. Too young to find the appropriate yogic expression, the child described this state as "badhi bhod" which in Kashmiri means "greater than the greatest." Up to the age of seven his spiritual progress was watched closely by Swami Ram. When Swami Ram died he entrusted the young boy to his disciple, Swami Matabakak. At the age of sixteen Swami Matabakak initiated the young "Lakshman joo" into the practical aspects of Kashmir Shaivism and told him that with regular practice he could experience the reality of consciousness within six months. Followers believe he approached his practice with such zeal that he had his first taste of God Consciousness within a month, at the age of sixteen. After that glimpse of the Divine he took a vow of lifelong celibacy and dedication to the realization of the highest state of God Consciousness. In 1934, when he was twenty seven, his father built an Ashram at the foot hills of Ishbher/Gupta Ganga (Nishat). He began teaching Shaiva Sutras to his 24

disciples there, the chief amongst them being Sushree Sharika Devi d/o Pt. Jialal Sopory who in later years was considered by followers to also be a saint. During the next three decades "Lakshman joo" immersed himself in Kashmir Shaiva philosophy. He believed intellectual understanding needed to be tested with personal experience. By 1965 he had acclaim as a lineage holder of the oral tradition of Kashmir Shaivism and until his Maha Samadhi/death (Param Niwas/Home, Noida-Delhi) he received a regular stream of visitors from India and abroad. He was well known then in Kashmir and India abroad. He gave teachings to people of any race or religion or economic situation and did not require recompense. The following notable authors came to study with His Holiness "Lakshman joo": Paul Reps, Lillian Silburn, Andre Padoux, Thakur Jaideva Singh, Rameshwara Jha, Prof. Alexis Sanderson, Dr. Mark Dyczkowski, Pandit Jankinath Kaul, John Hughes. Before he died in 1991, at "Param Niwas" (family home) in Noida-Delhi. To continue his teachings he "blessed" in India the Ishwar Ashram Trust at Srinagar, Kashmir and in the United States he "blessed" the Universal Shaiva Fellowship. Ishwar Ashram Trust now governs four ashrams in Kashmir, Jammu, New Delhi, and Mumbai. "Lakshman joo" dedicated his life to Kashmir Shaivism. Followers believe the lineage originates and reached "Lakshman joo" in this way: In the beginning of the present cycle of sat-yuga Lord Shiva appeared in the form of Svacchandanath with five heads and his wonderful eighteen arms. In this form he narrated the various scriptures (Agamas and Tantras) of our Shaivism. In sat-yuga, treta-yuga, and dvapara-yuga, masters and disciples were so great that they remembered everything instantaneously. There was no need to write anything down or refer to books, hence in those ages they were initiated verbally. When kali-yuga occurred, these Masters and disciples became disappointed, they hid themselves in unknown places in order to avoid the touch of worldly people. Because of this, the theory of the Bhairava Tantras and Kashmir Shaivism was lost. Lord Shiva, however, always wishes to illuminate the universe, and so He reappeared in this world on Mount Kailash in the form of Shrikanthanath. In this form He again taught the theory of the Bhairava Tantras to Durvasa Rishi. After telling Durvasa Rishi to expand the thought of Bhairava Tantras in all the universe without restriction of caste, creed, color, or gender, Shrikanthanath disappeared into the ether. After meditating completely to acquire a real and fit disciple Durvasa Rishi became disappointed. He could not find anyone in this world fit to be initiated, so out of his mental power he created one mind-born son whom he called Tryambakanatha. Durvasa 'initiated 25

him completely in the way of monistic Bhairava Tantras. Afterwards, he created two more mind-born sons, Amardakanatha and Shrinatha whom he initiated into the dualistic Shiva Tantras and the mono-dualistic Rudra Tantras respectively. All of this was done by Durvasa Rishi for the upliftment of humankind. Durvasa Rishi created one mind-born daughter Ardhatryambaka, whom he initiated completely in the monistic way. Known as the Ardhatryambaka school of the Bhairava Tantras, this teaching manifests itself secretly from one woman to another. Unlike some other spiritual traditions in India, Kashmir Shaivism does not recognize women as inferior. In fact, Swami Lakshmanjoo tells us, "if a woman remains one-pointed in her spiritual practice, she can achieve in twelve days what would normally take one year". There is no history of the Ardhatryambaka school in kali-yuga. Durvasa Rishi's mind born son Tryambakanatha, also created his own mind-born son and named him Tryambakaditya, which means "the expansion of Tryambakanatha". Tryambakaditya created his own mind-born son, and after initiating him he disappeared into the ether. In this manner fifteen generations of Siddha's were created by mind. When, however, the fifteenth Siddha attempted to create a mind-born son, he was not successful. It is said he was not fully introverted, as he was also given to worldly pleasures. However, after sitting in long meditation, he found in this world a girl with good qualities, and went to her father and made arrangements to marry. They had one son named Sangamaditya who came to the valley of Kashmir. Like his father, Sangamaditya married and produced a son named Varshaditya, whom he initiated completely in the thought of the monistic Bhairava Tantras. Varshaditya married and produced a son named Arunaditya, whom he initiated fully. Arunaditya also married and created a son named Ananda, whom he initiated and who was also completely informed in all practical aspects of Shaivism. This sage Ananda was the father of Somananda, the originator of the Pratyabhijna School of Shaivism and author of the 'Shiva Dristi'. Up to this time (800 C.E.), initiation into the monistic thought of the Bhairava Tantras took place from father to son only. After Somananda this initiation took place from master to disciple. Somananda was the master of Utpaladeva. Utpaladeva was the master of Lakshmanagupta. And Lakshmanagupta was a master of the great Abhinavagupta, (950-1025 C.E.). Abhinavagupta had many masters of whom he considered Shambunatha, his master in Kaula System, to be the most illustrious. Abhinavagupta was a complete authority on Kashmir Shaivism and although he had many disciples, both men and women, his chief disciple was Kshemaraja and the chief disciple of Kshemaraja was Yogaraja. Since its beginning the sacred lineage of Kashmir Shaiva masters has remained unbroken, yet due to the rise and fall of Kashmir over the past 700 years, it has been practically hidden from view. "Lakshman joo" completes that lineage. In 1860, Swami Manakak was recognized in the lineage as a great Master of Kashmir Shaivism. He initiated 26

Swami Raam (1852-1914), who became a lineage holder of the secrets of Trika Shaivism. Swami Raam's chief disciple was Swami Mahatabakak and his disciple was Swami "Lakshman joo" Raina.

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More On Meditation Illustrated from Facebook Appearance of light, hearing of the inner sound, lifting up of the body on the Aasan, and an automatic action of the different processes of Pranayam with their different Bandhas follow a little later. Some Sadhakas immediately feel the ascent of the Power from “ Muladhar” to “Brahmarandhra”, which brings about perfect peace in mind. The Sadhak feels the great change come over his body. All these experiences on the first day, may continue for hours, in some cases for half an hour only and in others three hours at a stretch, and then cease. So long as the Power will work, the eyes of the Sadhak will not be inclined to open them an attempt to open them will cause trouble. But when the Power stops working, the eyes will indicate whether the Power is working or it has ceased to work. Whenever the Sadhak closes his eyes he will feel a variety of movements. We should not obstruct or put any obstacle in the way of the inner working. He should simply watch it as a witness without assuming any responsibility for it, for it is the work of a divine power consciously acting from within. And in this state he will feel very happy, indeed and his faith will grow strong and unshakable.

Meditation

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“I worship Thy lotus feet and meditate on Thee, O Supreme: I take refuse in Thee, O Lord, and by word of mouth beg of Thee to initiate me into Thy acceptance by transmission through thine eye full of compassion, which is ever so eagerly desired by the Gods. Teach my mind, O Shambhu – the Worldteacher, the way to real happiness”.

Warning before You Start On internet and newspapers, there are many news how people are cheated under the name of “guiding for meditation”. People get carried away with fancy advertisements of various types of Yoga and enlightenment. There are many quack Gurus available in the market for selling. If you have money or beautiful body, they will exploit it. So be careful. To help these people seeking meditation, this article is written on Manas Pooja or Mental worship. Mental worship, is one of the ways of performing meditation. And it does not need anybody’s guidance. I found that this is one of the excellent ways of meditation in Bhakti (devotion) Yoga. You get so involved in this mental worship, that you will never come to know how time passes. And when you 33

forget the time in meditation, you achieved a fantastic concentration. When there is a devotion to your God or Guru, religion does not matter. What matters is how much you are involved and engrossed in the mental worship. Person of any religion can do it. It is a worship similar to what you may do physically. But, here, it is a request to go to the utmost details while performing mental worship. Imagine that the vessels, dishes etc. used in the worship are of gold, use the world’s beautiful flowers for submission and feel the joy in your heart throughout the worship. Don’t be stingy in imagining the golden dishes. But, we are so used to live in today’s world, that we cannot even think of golden dishes while performing the mental worship. When to do mental worship? Time does not matter, it can be morning or evening. Your love and feelings towards Him matters. However, once you start regular worship and enjoying it, you will be guided by your consciousness towards the right time. If you are doing it in the morning, it is not necessary to have bath as it may not be possible at 4 or 5 AM every time. No two persons can have the same method. How to perform MENTAL WORSHIP/ MANAS POOJA? Get up early from bed, and think of God Shiva; freshen up, and sit down and perform manasa-pooja, mental worship. With the conscious mind, ensure you have the prescribed sixteen items (sandalwood paste, flowers, and food, sweets, water, fragrance, essence sticks, honey, purified butter, sugar, camphor —— subject to your religion and rituals, so not necessary to be bogged down by the list).

More On Meditation When you have decided to meditate, the first important thing that has to be settled is the seat (asana), i.e. the place where you choose to sit for meditation. Here on this seat you have to sit absolutely motionless like a rock, with no movement of your body. You should not twitch your eyelids, move your lips, scratch your ears or nose, yawn or belch. You should be like a frozen body, absolutely motionless. It matters little in the beginning if thoughts continue to stream through your mind, rising and passing away. At this point you should simply avoid physical distractions such as moaning and sneezing. In an hours’ time you will feel your mind has started settling softly into a subtle state of thought and mood. Gradually you will experience your mind moving quickly into the domain of 34

meditation filled with peace and rest. Here your mind will become one-pointed and subtle.

In the Bhagavad Gita the Lord says: “As the wandering mind will never remain on one point You must be ever vigilant, and whenever it strays bring it under control and fix it again towards God Consciousness." You need not struggle to fix your mind upon that point from which it has begun to waiver. You need only sit still with one-pointed effort, and in one hour’s time you will understand and experience the bliss of the dawning of awareness. “You must sit erect for meditation with enough strength to maintain that position, and at the same time you must fix your gaze in the direction of the tip of your nose in order to restrain your eyes from wandering." (Bhagavad Gita) The posture has to be quite steady, straight and motionless. It must be onepointed, with the mind fully concentrated on the guru-shabda or guru-dharana. Though the literal meaning of the text is that the aspirant should direct his sight in the direction of his nose, it may also be taken to refer to concentration on the word of the Master (guru-shabda), the resonance of unlimited I-consciousness which He embodies and which is to be found in the junction (sandhi). This state of concentration can be achieved if you have freed your mind of all domestic worries, finished your daily routine activities, and have had your full dose of sleep. Your mind must be absolutely free from all preoccupations, then alone will you be able to see inside yourself and meditate without deviation. “At the time of meditation your mind must be serene and free from the intimidation to meditate. You must be determined with devotion to discover God Consciousness. In this state your mind is to be continuously directed toward God Consciousness." (Bhagavad Gita) In this verse the Lord is telling you that you must be serene, fearless, and determined in order to achieve your goal. You should be subdued in mind, at harmony and in peace; with devotion you should meditate with vigour. There should be no outside pressure for you to meditate. It should be an out-flowing of your own desire. From the above verse observance of Brahmacarya means full of devotedness and engrossment in thought. It does not mean you have to embellish yourself with a saffron robe, keep a long tuft of hair on your head or a large mark on your 35

forehead; or wear a garland and cover your forehead and body with ashes. “Continuously directed towards God Consciousness,” refers to full devotion in the act of meditation leading to one-pointedness and ultimate Awareness. But this is only the physical posture for meditation. There is also an internal posture, which enables the mind to be one-pointed towards and in awareness.

Breath “On the pathway of your breath maintain continuously refreshed and full awareness on and in the centre of breathing in and breathing out. This is force and this is internal asana." (Netra Tantra) Concentration has to be on the centre, i.e. you must practice on the junction(sandhi). You must concentrate on guru-shabda in the centre, with full devotedness. You should be aware of the centre at the points of inhaling and exhaling the breath. You should not only concentrate on the centre when the centre is reached; but from the beginning until the end point of exhaling, the effort is to be one-pointed in the centre. If you do not meditate in this way all your efforts will be wasted. In further explanation, exhaling and inhaling also refer to day and night. That is, you should not practice meditation in the day or during the night, but in the centre points between day and night, i.e. in the morning when the Goddess of dawn meets day, and in the evening when dusk meets night, i.e. when the sun seems to kiss and sink into the horizon. I swear by Absolute Reality that if you practice meditation in this manner you will never fail. There can be no one-pointedness of continuously fresh awareness in absolute day or absolute night. Even if you remain conscious while exhaling and inhaling you will achieve nothing. “Do not worship the Lord during the day, do not worship the Lord during the night; the Lord must be worshipped at the point of the meeting of day and night." (Abhinavagupta – Tantraloka) Do not worship God during the day or the night; do not meditate during the day or the night; do not maintain awareness upon exhaling (day) or inhaling (night). Concentrate on the CENTRE. The Lord of Gods must be worshipped where day and night meet. This is meditating on the junction-(sandhi). When my Master first told me about this meditation I immediately started doing it hurriedly and abruptly without understanding it completely. Like when I tell 36

one of my devotees to go and do something for me, he hurriedly runs to accomplish what I have ordered him to do. Without understanding what I really meant, he simply rushes to do it in excitement. So, in the same way, when my Guru said I must meditate, I immediately rushed off to begin in hurry and haste. I didn’t wait to ask my Master the means and method for doing it, I just did it. I was exhaling and inhaling but to no avail. I became dismayed and cried in my failure. I felt so sad for not having achieved anything. Once, in this disappointment I felt drowsy and quickly fell asleep. I had a dream in which I felt myself thinking, “Let me go to the ashram and seek the guidance of my Master." In this dream I went to the ashram, but saw not my Master, but my Grandmaster Swami Ram. I appealed to Him saying, “Sir, I feel as if I am achieving nothing, my efforts are going to waste." My Grandmaster told me, “You should practice sandh." My dream abruptly ended and I opened my eyes. The next day I went to my Master and told Him about my dream. I wanted to know the meaning of the words, “You should practice sandh." My Master said, “Yes . . . you started in hurry and haste, without proper understanding. You have to learn this practice properly." In Kashmiri language the word sandh is used for the Sanskrit word sandhi-(the junction). Sandh is called meditation, and being aware is not an ordinary affair. You have to be aware at the door of the 'Brahmapuri' the centre of the two. “If you meditate upon your Self ceaselessly, remaining always attached to Me, thinking of Me only, you will gain that peace which is residing in My own nature and which will effortlessly carry you to liberation." (Bhagavad Gita) You must have full and complete attachment to meditation, it must not become routine-like. When you are about to meditate you must feel excitement, and be thankful to God that you have received this opportunity of beginning meditation. Unless you fall in love with meditation with total infatuation, attachment, and longing, you cannot really enter into the realm of Awareness. All your efforts to achieve Awareness are bound to fail. They will be useless and futile. The aspirant thus pledged to such a glorified state, by maintaining peace and harmony, will attain that nirvana-(liberation) which abides in the Kingdom of the Lord. You must unravel all the various knot’s which exist in your mind. For example, if you feel jealously, thinking that, “Swamiji (Himalayan Yogi Raj Shri Saraswati Swami Brahmananda) is concerned with him and not me,” you are thinking improperly. You should not think this way. You have to see Me and not him. You must concentrate on your Guru and not on your Guru brother. Thoughts of this kind are full of avarice and jealousy. Through these you will 37

deviate and wander adrift in the desert. You should not see who your Guru is looking at. You should concentrate on your Guru alone. Keeping your mind absolutely pure you should follow what I have just said.

Asana Now I shall instruct you regarding the nature of asana or seat. Although by 'asana' is generally meant the erect posture assumed in meditation, this is not its central or essential meaning. When I use the word 'asana' I do not mean the various forms of asana’s such as Padmasana, Vajrasana, Svastikasana, or Bhadrasana. By 'asana' I mean something else, and this is what I want to explain to you. First let me speak to you about breath; about the inhaling breath-apana, and the exhaling breath-prana. Breath is extremely important in meditation; particularly the central breathmadhyama-pranan, which is neither prana nor apana. It is the centre of these two, the point existing between the inhaling and exhaling breaths. This centre point cannot be held by any physical means, as a material object can be held by the hand. The centre between the two breaths can be held only by knowledgejnana – not discursive knowledge, but by knowledge which is awareness. When this central point is held by continuously refreshed awareness – which is knowledge and which is achieved through devotion to the Lord – that is, in the true sense settling into your asana. “On the pathway of your breath maintain continuously refreshed and full awareness on and in the centre of breathing in and breathing out. This is internal asana." (Netra Tantra) Asana, therefore, is the gradual dawning in the spiritual aspirant of the awareness which shines in the central point found between inhaling and exhaling. This awareness is not gained by that person who is full of prejudice, avarice, or envy. Such a person, filled with all such negative qualities, cannot concentrate. The prerequisite of this glorious achievement is, therefore, the purification of your internal egoists. It must become pure, clean, and crystal clear. After you have purged your mind of all prejudice and have started settling with full awareness into that point between the two breaths, then you are settling into your asana.

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“When in breathing in and breathing out you continue to maintain your awareness in continuity on and in the centre between the incoming and outgoing breath, your breath will spontaneously and progressively become more and more refined. At that point you are driven to another world. This is pranayama." (Netra Tantra) After settling in the asana of meditation arises the refined practice of pranayama. ‘Pranayama’ does not mean inhaling and exhaling vigorously like a bellow. Like asana, pranayama is internal and very subtle. There is a break less continuity in the traveling of your awareness from the point of asana into the practice of pranayama. When through your awareness you have settled in your asana, you automatically enter into the practice of pranayama. Our Masters have indicated that there are two principle forms of this practice of ‘asana-pranayama’, i.e. cakrodaya and ajapa-gayatri. In the practice of ajapagayatri you are to maintain continuously refreshed full awareness(anusandhana) in the centre of two breaths, while breathing in and out slowly and silently. Likewise in the practice of cakrodaya you must maintain awareness, which is continually fresh and new, filled with excitement and vigour, in the centre of the two breaths – you are to breathe in and out slowly, but in this case with sound.

Ajapa-Gayatri Ajapa-gayatri is therefore anusandhana along with the slow and silent movement of the breath. The inhaling and exhaling should be so slow and so utterly silent that even he who is breathing cannot hear his own breath. To illustrate this form of pranayama Paramananda has said: “You must ascend that mountain known as Pancala. This mountain composed of the glory of God Consciousness is the mountain of Bhairava, and is filled with the mantra so’ham. And this ascent, which is begun after establishing your mind in God Consciousness, must be accomplished very slowly so that the jewel which is your goal and which lies on the peak of this mountain is preserved and not destroyed.” Your awareness during this climb must be strong, fresh and held in continuity. You must maintain an undisturbed movement of the breath. It should be slow, inaudible, and without break or pause. The continuity of this movement is extremely important and must be maintained with complete awareness in the middle of the two breaths. You must maintain full awareness at the point where the inhaling breath reaches its completion, the birth place of the exhaling breath. 39

And so, also, you must maintain awareness at the end point of exhalation, the birth place of the inhaling breath. The practice of ajapa-gayatri does not allow the missing of a single breath. Your awareness must be break less, continuously refreshed, and fixed in the centre of the two slowly and silently moving breaths. This is ajapa-gayatri anusandhana. The sadhana of ajapa japa is as old as the Upanishads. In some of the Yoga Upanishads such as Yogashiksha, you will find certain passages and stanzas which declare that the breath goes in with the sound of So and comes out with the sound of Ham. This is the ajapa anskri which the jiva continuously repeats. Valmiki was initiated by Narada into Ulta Nama, which is this very ajapa. Even now those who follow nirguna pantha sampradaya like Radaswami Pantha, Kabir Pantha etc. practise ajapa japa. Many of the ancient sages practised ajapa japa. Gandhiji has also written that the name should come from within the heart, and not only from the mouth. When the name is uttered from the mouth, it is called japa; when it is uttered from the heart, it is called ajapa. Gandhiji explained it in his own way.

Importance of the breath Ajapa japa is a complete sadhana and through it one can have direct experience of Samadhi. In order to attain Samadhi, in all the other yogic practices one has to have complete control over the breath, the reason being that in Samadhi the breath is suspended and kumbhaka takes place spontaneously. However, in the practice of ajapa japa, due to the continuity of breath and mantra, the breathing remains normal throughout, and even in Samadhi there is no change. Apart from Samadhi, there are certain practices in yoga where one becomes introvert and at that time there is automatic suspension of the breath. The difficulty is that the aspirant becomes extrovert after a short meditation if the lung capacity is not adequate. Many sadhakas have this difficulty. In the practice of ajapa japa, however, this problem is solved. In the shastras it is said that one should practise anahata japa which never ends; it must extend into infinity. However, we do not know any mantra as such. Therefore, we need a method of repeating the mantra so that it does not end. This is achieved through the practice of ajapa japa when the mantra is adjusted with the breathing process. Thus awareness of the mantra continues throughout the practice without any break. In ajapa japa there is a very efficient process of locating the awareness. Let me ask you at this moment, where is your awareness? Think for a second about where you are; you do not know where you are. Your awareness or 40

consciousness is extroverted and dissipated, so you cannot locate it. However, through a meditative practice it can be located at any particular centre of your body. In the practice of ajapa japa, the consciousness is located with the breath and mantra. Ajapa japa is a complete practice in itself. Those who have read the Yoga Sutras of Patanjali know that first of all one has to concentrate on a concrete object. When the concentration on a concrete object is complete with open eyes, one must meditate on the same object with closed eyes. This is concentration on a subtle object. One must concentrate on the simple awareness of its presence. By practising ajapa japa both stages of concentration can be achieved. Therefore, it is a complete practice in itself and through it one can enter the spiritual realms, even without the help of a guru.

Balancing Ida and Pingala In the practice of ajapa japa, the component of the breath is utilized to harmonize the body and mind and awaken the spirit. In the shastras this is experienced in the following way. There were two birds, one black and the other white. Both the birds were tied to a peg with separate strings. They flew away for a short distance, but they had to return again because they were tied. Thus they flew and returned many times. Finally they got tired and slept peacefully near the peg.

In the above illustration is referred ida and pingala. They are the two birds, as it were. The breath flow in the right nostril corresponds to pingala or surya nadi, representing the vital force, and the left nostril corresponds to ida or pingala nadi, representing the mental force. The alternate functioning of ida and pingala takes one away from the inner consciousness. So long as ida and pingala 41

function alternately, Samadhi cannot be attained. It is only when the two birds, ida and pingala, are tied and retire to the centre, i.e. the heart or the self, that sushumna awakens and the process of meditation takes place spontaneously. According to swara yoga, when both the nostrils flow equally, it indicates that sushumna is flowing. At this time one should give up all worldly work and meditate. It is a common experience that when sushumna is flowing, meditation is wonderful because there is harmony in the entire system. When sushumna is not flowing, one does not achieve concentration even with great effort. So it is important that ida and pingala should be balanced in the process of meditation, thus making it possible for sushumna to function.

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Nadis (Ancient Teachings of Tantra and Kundalini Yoga) In addition to the seven chakras of the subtle body, the Tantras have described a network of subtle channels known as nadis through which the life force (prana) circulate. Nadi means "stream". According to the tantric treatise Shiva Samhita, there are fourteen principal nadis. Of these, Ida, Pingala and Sushumna are considered the most important. Ida is the left channel. Ida is white, feminine, cold, represents the moon and is associated with the river Ganga (Ganges). Originating in Muladhara, Ida ends up in the left nostril. Pingala is the right channel. Pingala is red, masculine, hot, represents the sun and is associated with the river Yamuna. Originating in Muladhara, Pingala ends up in the right nostril. Sushumna is the central channel and is associated with the river Saraswati. Within the Sushumna nadi there are three more subtle channels: Vajra, Chitrini and Brahma nadi through which Kundalini moves upwards running up the body from just below Muladhara chakra to Sahasrara chakra at the crown of the head. The kanda in Muladhara chakra is the meeting place of the three main nadis and is known as Yukta Triveni (Yukta: "combined", tri: "three", veni: "streams"). In Muladhara, Shakti, the static unmanifested Kundalini, is symbolized by a serpent coiled into three and a half circles around the central axis Svayambhulinga at the base of the spine. The serpent lies blocking the entrance to Sushumna, the central channel with his mouth. Sushumna remains closed at its lower end as long as Kundalini is not awakened. The technique of Kundalini Yoga consists in using Prana (the vital air), guiding its circulatory movement through Ida and Pingala down to the base of the spine into the space where Kundalini lies coiled. The vital energies of the opposite forces circulating in Ida and Pingala will be unified and Shakti Kundalini will then awaken and rise up Sushumna, energizing the seven chakras. From Muladhara chakra, Ida and Pingala alternate from the right to left sides at each chakra until they reach Ajna chakra where they meet again with Sushumna. In Ajna chakra the meeting of the three main nadis is called Mukta Triveni (Mukta: "liberated"). Continuing beyond Ajna chakra, Ida and Pingala end in the left and right nostrils respectively.

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Once the Kundalini Shakti has ascended through Sushumna to Sahasrara, the highest psychic centre at the crown of the head, it is made to reverse its course and return to rest in the base centre again.

Conscious breathing In ajapa japa the three important points are: deep breathing, relaxation and total awareness. During the practice you must maintain complete and unceasing awareness of what you are doing. Not a single breath should go unnoticed. There should be no automatic breathing. You must have unceasing awareness of every ingoing and outgoing breath. Automatic breathing goes on at night when you are asleep also; it is not ajapa japa. You must consciously notice every ingoing and outgoing breath, like a watchman, observe the continuous rhythm of the two breaths. Lie down and feel as if you are going to sleep. Breathe deeply like a person in deep sleep. After a few days practice, your breathing will be completely relaxed, rhythmic and proportionate. The normal rate of inhalation is 15 times in a minute, 900 times in an hour, and 21,600 times in 24 hours. Thus a person who has perfected ajapa japa will do 21,600 rounds of japa per day, effortlessly. As and when the concentration becomes deep, the breathing will become slower. Instead of 15 breaths per minute, you will breathe 10. In the practice of ajapa japa you make the breath as long and as deep as when you are snoring, but there is no audible sound. By conscious breathing and prolonging the breath, longevity is increased.

Meditation posture Now we come to the asana. You must sit in one steady posture throughout the practice of ajapa japa. The body should not shake and the mind should not run here and there. It is not physical mortification; it is sustained endurance. You take a pledge that you will sit in one posture for 45 minutes every day and practise ajapa japa. One day you do it, but the next day you lose patience, the third day you lose interest and the fourth day you forget about the practice altogether. In order to have success, you must keep your resolve and continue the practice with patience for a month or so at least.

Six Stages of Ajapa Japa Before beginning the practice, sit in the meditation posture and relax yourself physically and mentally for a few minutes. Make yourself as light and relaxed as

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possible. Put aside all worries and problems. Feel calmness and serenity, peace and bliss. If you are very tense, there is a method of relaxation through counting the breath. Count one with the ingoing breath; count one with the outgoing breath; count two with the ingoing breath; count two with the outgoing breath. Go on counting like this until you reach five. On the count of five, be alert. Foster collective consciousness and undistracted awareness. Feel that you are definitely counting five. Say to yourself mentally, ‘I am aware of five with the ingoing breath and I am aware of five with the outgoing breath.’ Then go on counting until you come to ten. Again be alert, maintain the fullest awareness that you are counting ten. Repeat this whole process two or three times.

Stage 1: Synchronizing Soham with the breath Now start deep, rhythmic breathing. Intensify your awareness of the ingoing and outgoing breath. The ingoing breath moves downward from the throat to the navel and the outgoing breath moves upward from the navel to the throat. The breathing is not automatic it is conscious, deep and relaxed. Do not produce any sound while breathing. Feel the breath flowing in and out. Become aware of the movement of prana with the breath. Next synchronize the mantra Soham with the breath. The sound So joins with the ingoing breath and the sound Ham joins with the outgoing breath. Maintain unceasing awareness of the breath and mantra. Feel that you are introspecting upon Soham. There should be no mental pause between So and Ham; there should be continuity. After Ham pause a little. Breathe in with So and breathe out with Ham; this makes one round. There should be continuous awareness of the ingoing and outgoing breath and Soham. If you prefer, you can also adjust your personal mantra with the breathing process. If you practise with Soham, you need not think of the literal meaning of this word at all. It is not ahamgraha upasana. So is the introspective sound of the ingoing breath, while the vibrations that are created by the outgoing breath sound like Ham. Soham merely indicates the complete circuit of introspection upon the ingoing and outgoing breath. After integrating the mantra with the breath for a few minutes, centralize your awareness either at trikuti (the eyebrow centre) or at anahata chakra. Stop all thoughts; create a mental vacuum. Whatever thoughts come to you, go on removing them. Think only of shoonya. At the same time, continue conscious breathing in and out. After two or three minutes resume the practice of ajapa

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japa. Practise this stage for one month. After perfecting it, go on to the next stage.

Stage 2: Synchronizing Hamso with the breath During the first stage of ajapa japa, you introspect upon So with the ingoing breath and ham with the outgoing breath. Now in the second stage, reverse the process. Introspect upon Ham while exhaling and upon So while inhaling. There should be no pause between Ham and So. After Hamso there will be a short pause. Be conscious of Hamso throughout. Ham is the introspective sound vibration of the outgoing prana and So of the ingoing prana. The process of deep breathing, relaxation and total awareness will be the same in this practice of Hamso as in the practice of Soham. After ajapa of Hamso for a few minutes, take your consciousness either to trikuti or anahata chakra. There should be total awareness of the centre of meditation. Do not put any pressure on the centre. Simply concentrate your mind there. Practise this stage for one month and after mastering it, go on to the next stage.

Stage 3: The individual sounds of So and Ham In the first stage you formulated your consciousness of the pattern of Soham. In the second stage you reversed it to Hamso. Now introspection is neither upon Soham nor Hamso, but upon the individual sound of So with the ingoing breath and ham with the outgoing breath. After So there is a pause and again after Ham. Be aware of the two individual sounds and do not unite them. After practising this for a few minutes, create a mental vacuum. Centralize your consciousness at the centre of meditation. After two or three minutes again resume the practice of individual So and individual Ham. Practise this stage for one month and after mastering it, go on to the next stage.

Stage 4: Merging of Soham and Hamso Start rhythmic breathing. Breathe in and out with full awareness. As you breathe in, be aware of the breath passing down to the navel. As you breathe out, be aware of the breath passing up from the navel. Be aware of soundless, peaceful and relaxed breathing. Now integrate the Soham mantra with the breath. In this stage the form of consciousness is a continuity, So merging with Ham and Ham merging with So, making an endless circle of Sohamsohamsohamso . . . Prolong the vibrations of So and join them with those of Ham. There is no pause in the breath; inhalation 47

follows exhalation and exhalation follows inhalation. Thus alternately introspect on Soham or Hamso without any break. Now stop this practice and empty your mind. Experience emptiness. Focus your consciousness at the centre of meditation. Remove all thoughts. Again after some time start the endless circle of Sohamsohamsohamso . . . At the end of the practice heighten your awareness of peace and rest. Mentally feel anandam, paramam, sukhum, shantam and mangalam.

Stage 5: Spinal passage rotation with kundalini visualization and Soham Now we come to the practice of rotating the consciousness in the spinal cord, which is more difficult and demands greater imagination. In this process there are two important factors: annihilation of the external consciousness and expression of the calm and quiet atman within. First relax yourself mentally and psychically. Practise deep, rhythmic breathing. Now become aware of the spinal passage and take the ingoing breath from ajna chakra at the top of the spinal passage down to mooladhara chakra at the base. As the breath moves down the spinal passage, try to feel it piercing each chakra in turn, but do not try to name them or stop at any one. Now retain your consciousness at mooladhara chakra for a few seconds while holding the breath. Visualize the red inverted triangle and within it kundalini, the dormant potentiality, which sleeps at the base of the spinal cord coiled up like a serpent with its tail upward and its mouth downward. Meditate on kundalini for a few seconds, then exhale from mooladhara back up to ajna, passing through each chakra junction. After simple rotation of the breath and consciousness through the spinal passage and the chakras, add the Soham mantra. While inhaling take the vibrations of So from ajna chakra down to mooladhara, passing through each chakra in turn. At mooladhara retain the breath and consciousness for a few seconds and meditate on the kundalini. Then exhale with the mental vibrations of Ham back up through the spinal passage from mooladhara to ajna. After exhaling with Ham, pause for a second or two at ajna. Just be aware of yourself; do not create emptiness. To sum up, with the ingoing breath and the vibrations of So, you descend the spinal passage. At mooladhara you retain the breath consciousness and focus on kundalini for a few seconds. Then while exhaling with the vibrations of Ham, you ascend the spinal passage. After exhalation, pause at ajna and practise 48

simple self-awareness. Thus the fifth stage consists of rotating the breath and consciousness in the descending and ascending passage of the spinal column with the vibrations of So and Ham. In this practice the important things to be considered are rhythmic breathing, heightened imagination, perfect and conscious mindfulness or awareness of what you are doing, and complete relaxation. Rotation of the consciousness seems a little difficult in the beginning because it requires great imagination, but with a little practice later on it becomes quite real and easy. This practice is very important, because if one can do it successfully, one will get peace, serenity, good dreams and a change in mental outlook. It is said that the person whose kundalini awakens gets peace first and knowledge next. This meditation should be considered as successful if the practitioner gets peace and wisdom.

Stage 6: Soham with shanmukhi mudra This practice is more difficult and requires greater imagination, patience and control over the breathing process. First of all, practise shanmukhi mudra. Close your ears with the thumbs. Close your eyes with the index fingers and lips with the ring and little fingers. Take a deep breath in and then close your nostrils with the middle fingers. While holding the breath inside, rotate your consciousness in the spinal column. With the vibrations of So descend from ajna to mooladhara, and with the vibrations of Ham ascend from mooladhara to ajna. Then release the breath. During this brief period of rest, practise self-awareness and mindfulness. In the second part of the sixth stage, you need not practise shanmukhi mudra. Simply inhale and retain the breath. During the period of retention, rotate your consciousness in the spinal column. Descend from ajna to mooladhara; stay at mooladhara for a few moments, then ascend to ajna and exhale. Rest and practise self-awareness in between rounds.

The necessity of mindfulness Throughout these practices of ajapa japa, the method of mindful concentration upon the breath was propounded. The most important things in the practice of ajapa japa are rhythmic breathing and mindfulness or total awareness. Throughout the process of meditation, you must be mindful of every activity. While practising meditation, if you forget that you are meditating, you will never have success. 49

While meditating there comes a state of tandra, drowsiness, and this is the trouble with almost every aspirant who meditates. You go on thinking of a certain problem for fifteen minutes or so. During this period when you are brooding over the problem, you are not mindful that you are brooding. It is only when you finish the process of brooding that you realize you were thinking about such and such a thing. This is not meditation. In meditation, concentration is not as important as mindfulness. Therefore, I always emphasize one point: be aware of what you are doing. Be conscious that you are counting, be mindful that you are visualizing, breathing, etc. In short, be absolutely awake and vigilant. You have to be conscious of every process of breathing. Mindfulness should be unceasing and unobstructed. This is called unceasing continuity. In meditation, if you count one, two three, four, your mind should not wander even for a single second. Even if it wanders, let it do so, but be aware that it is wandering. If you can concentrate, be aware that you are concentrating. It is the very nature of the mind to wander and slip. You need not worry about this, but be aware of every tendency of the mind. Whenever your mind, your consciousness, your awareness dissipates, be alert. No mental activity should go unnoticed. You should never be unmindful of the process of concentration. This is the fundamental and the only point in meditation to be remembered. If you fail to remember or understand this most important point, you will never get success in meditation, even if you meditate for a century. It is a psychological fact that when you want to control the mind, it will wander ruthlessly and you will fail to control it. But if you quietly watch the mental activities, they will immediately stop. Therefore, in all the practices of ajapa japa I have tried to impress upon you this truth that instead of commanding the mind to stop forcibly, you should become mindful of its every activity.

Complete system of mental training This exposition of the method of ajapa japa being practical, not much has been said here about the psychological significance of this Kriya. However, it is not to be forgotten that ajapa japa offers a permanent cure for all mental disorders and its therapeutic importance can hardly be overemphasized. It also has a sacred significance which has been hinted at in several cryptic and mystical formulas in our ancient literature. These and other important aspects of ajapa japa can better be discussed and understood after one has gained the experience of doing the japa practice. 50

Ajapa japa meditation helps one to withdraw the senses and awaken selfawareness. It removes the impurities of the mind. A burning lamp cannot give full illumination if its glass is covered in smoke. Only when the glass is cleaned will the lamp shine fully. Similarly, the light or the power of the atman is within us, but it does not manifest itself in our daily life because of the hindrances of the thought process, the vagaries, dissipations and distractions of the mind. There are different systems of meditation. The first group relates to the body, the second to the mind (i.e. thinking of an idea), the third to the intellect and the fourth to the higher consciousness. The light manifests itself when the physical consciousness, the mental consciousness, the intellectual consciousness and, lastly, the personality itself are eradicated totally. So long as you do not transcend the body, the mind and the intellect, you will not attain perfect serenity and peace. The practices of ajapa japa aim at achieving this end. In an academic career one has to go through the primary, higher secondary, college and university education, in order to obtain the highest degree. Even so, in meditation there are four stages: relaxation, awareness, unification and transcendence. This has been explained in the practices of ajapa japa. Ajapa japa is a complete method of mental training. In order to attain success, you must begin right from the first stage of meditation and gradually go to the last. Out of these six practices, you can conveniently practise the first four stages at home every day without difficulty. The fifth stage is a bit difficult in the sense that it requires greater power of imagination and concentration. It will take you some time to master it, but once you do, the sixth stage will also become much easier to practice.

Cakrodaya The second form of the practice of asana-pranayama is cakrodaya. “This cakrodaya, which I have described according to my own experience, the teachings of my Master, and the explanation of the scriptures, must be undertaken with the most refined awareness.” (Abhinavagupta – Tantraloka.) You must maintain that awareness which is most subtle. This is neither external awareness nor internal awareness, but is rather in the centre of the depths of these two. This is “sūkşmaparimarśīlanīyaḥ” – the most refined awareness.

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There is a difference between cakrodaya and ajapa-gayatri. If, in the beginning, you attempt to practice ajapa-gayatri, you will fail and subsequently fall. You will only fall asleep during meditation. The practice of ajapa-gayatri is very difficult. You will no sooner try to hold it than you will fall. In the beginning, therefore, you should practice cakrodaya and in the final stages you can practice ajapa-gayatri. To practice ajapa-gayatri you should: “Ball your fists, clench your teeth, tense all the muscles of your body, but conquer your mind.” (Yoga Vashistha.) This is the advice Vashistha gave to Rama. He tells him that he must first conquer his mind. Unless you have courage you cannot conquer your mind, and unless you have conquered your mind you cannot dare to practice ajapa-gayatri. According to the Shaiva shastras cakrodaya is easier than ajapa-gayatri. In cakrodaya exists the gross state of breath, the gross movement of breath. It is breath with sound. Through practice this gross movement of breath is refined and with the passage of time becomes more and more subtle. This can only be accomplished through your own will and concentration. Even the Guru’s Grace will not help you unless you yourself are determined, with full devotion and attachment, to maintain awareness and concentration. This Grace of the Guru helps those who are simple, and simple are those who have awareness and consciousness. The spiritual aspirant who waivers and becomes disturbed gains nothing. If you undergo these practices without full awareness and concentration for one thousand centuries you will have wasted all one thousands of those centuries. The movement of breath has to be filled with full awareness and concentration. “God Consciousness is not achieved by means of the scriptures, nor is it achieved by the Grace of your Master. God Consciousness is only achieved by your own subtle awareness.” (Yoga Vashistha.) The scriptures will not lift him nor can his Master elevate him, but when his consciousness is fixed in his own awareness then his soul becomes visible.

Pranayama – Awareness of breath After you have settled in your asana, through the practice of either ajapagayatri anusandhana or cakrodaya anusandhana, then commences pranayama. By maintaining the constantly refreshed continuity of your awareness in the centre of the two breaths you settle in your asana, and the movement of your breath becomes very subtle, very refined, as if thin. At this stage you feel like 52

going to sleep, but it is not really sleep. You are proceeding towards the subtle state of awareness. Your awareness will not allow you to fall asleep. At this point you enter the fourth state-turya, which is neither the waking, the dreaming, nor the deep sleep state. This is the beginning of parama-spanda-tattva. Shankaracarya has said: “If you maintain your awareness at that point which is found between waking and sleeping you will be focused to that supreme felicity which is the supreme bliss of God Consciousness.” (Shloka ashtaka.) This is the point through which you pass in the fourth state (turya). It is that point, which is found at the ending of wake-fullness and the beginning of sleep, the point between waking and sleeping. This point or junction is very important, it is the entrance into the state of Turya, which has become open through settling in your asana and undergoing pranayama. In this connection I have also composed these lines long ago: “There is a point between sleep and waking Where thou shalt be alert without shaking. Enter into the New World where forms so hideous pass. They are passing, endure, do not be taken by the dross. Then the pulls and pushes about the throttle, All those shalt thou tolerate. Close all ingress and egress, yawning’s there may be; Shed tears, crave, implore and thou will not prostrate. A thrill passes and that goes down to the bottom, It riseth-may it bloom forth. That is Bliss. Blessed Being! Blessed Being! O greetings be to thee!” I have explained that there are two means for settling in your asana commencing with pranayama, i.e. ajapa-gayatri and cakrodaya. Asana must be understood to mean maintaining full repeatedly refreshed awareness on and in the centre of the two breaths. Pranayama–the automatic refinement of the breath–takes place through settling your asana and results in gaining entry into Turya, the fourth state. I have told you that settling in your asana through ajapa-gayatri is extremely difficult, if not well neigh impossible. I do not advise you, therefore, to pursue ajapa-gayatri. I suggest instead that you practice cakrodaya. In this practice there is real hope. It is practical.

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In the practice of cakrodaya you must inhale and exhale in long breaths with sound. Long breaths do not occupy as much space in the movement of breath. Inhaling and exhaling quickly, in short breaths, occupies much more space. The longer the breath the less space it occupies; the less space it occupies the quicker the results. “By decreasing the span of your breathing by just one tuti you will become omniscient and omnipotent.” (Kallata) The movement of breath occupies sixteen tutis; from its internal beginning point at the heart to its external ending point, the dvadashanta. One tuti is equivalent to the space occupied by 2-1/4 fingers laid side by side. At certain times the breath may occupy 17 tutis. When you are being chased by a tiger, for example, and are very much afraid and running very fast, the breath occupies more space. In the practice of cakrodaya the breath is to occupy a minimum of space. At the time of practice you must be able to hear the sound of the inhaling and exhaling breath. The sound of your breathing should be loud enough so that even those sitting near you can hear it. There are two understandings of how cakrodaya is to be practiced. Some say, “that the breath is to be inhaled and exhaled by the throat.” Others say, “that the breath is to be inhaled and exhaled by the heart.” Those that say that the breath should be inhaled and exhaled by the heart are wrong. It is a very dangerous and deadly procedure to adopt. To practice in this manner will produce such powerful and intense heat that the heart will be adversely effected and severely damaged. You will die in as short a time as a few weeks. The practice of cakrodaya, therefore, must be practiced by inhaling and exhaling by the throat, not by the heart. When, through the practice of cakrodaya, your asana is established, your breath (prana) becomes more refined, more subtle, as if thinner. At this point begins pranayama. As I told you previously, you might, at that time, feel that you are on the verge of sleep, but your ‘awareness’ will not allow you to sleep. You may nod, but you will not be allowed to sleep, your ‘awareness’ will see to that. As I have explained, you will enter instead into that state called simply, turya–the fourth state. It is neither wakefulness, dreaming, nor deep sleep. In reality it exists in the junction between any of these three states, i.e. between waking and dreaming, between dreaming and deep sleep, and between deep sleep and waking.

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Pratyahara At this point you gain entry into this state automatically. Your breath, though extremely subtle and refined, continues to move in and out. At that moment your awareness is full. You have no opportunity to be giddy or feel lazy. These feelings pass the moment you gain entry into turya and, therefore, at this point you practice your meditation whole-heartedly. In your spiritual journey you are now at the point of pranayama moving towards pratyahara. Here action does not exist for you, the organs of action (karmendriyas) are rendered powerless. You cannot move your hands or fingers; nor can you move your legs or feet, open your eyes, or even wink. From the point of view of action and activity you can do nothing. You hear external sounds but only indistinctly, they don’t capture your attention, you don’t become involved in them. They appear to you as a far off whisper. “When walking on a path, you perceive all the features of the landscape, grass, trees, clouds; but they don’t leave impressions in your mind. In this manner you must act in the world. Do everything but leave the impressions behind.” When you are walking, you don’t notice the falling of leaves or the movements of the clouds in the sky. So also the spiritual aspirant who has entered turya does not concern himself with external events occurring around him. This is the full state of pranayama. The external travel in waking, dreaming, and deep sleep has ended and internal travel in turya, the fourth state has begun. This internal voyage will be long and arduous. I advise you, therefore, not to envy each other. Be without avarice and hate. This distant path is tortuous like the path of a maze or a labyrinth. Concentrate only on your journey. Do not concern yourself negatively with others. Love is the answer and the key. Through Love you can find the way through this maze. This is a very difficult journey and the goal is not easily achieved. “Ancient saints and wise men have taught that traveling on the path of Spirituality is very difficult. It is just like walking on the edge of an extremely sharp sword.” (Upanishads) At the beginning of this internal journey, in the state of pranayama, you will vividly experience the five subtle elements (tanmatras), i.e. subtle hearing, subtle touch, subtle sight, subtle taste, and subtle smell. These elements attack your five senses and you perceive them vividly and clearly even as you are breathing slowly in and out with full awareness as your Master has instructed you. The experience of these five elements is unbelievably attractive and filled with sensual enjoyment. It is the experience of the most wonderful sound, the 55

most enjoyable touch, the most lovely sight, the most delicious taste, and the most fragrant smell. Being so attractive these experiences are extremely distracting. But by these you must not be distracted. You must continue on your journey toward pratyahara. Bhagavan Shankara (Lord Shiva) has said: “When during meditation you experience the divinely produced internal Tanmatras pass them through un-minding your mind with great awareness, and enter into the Supreme state of God Consciousness. This is pratyahara.” (Netra Tantra) In the state of turya you perceive mentally the presence of the five subtle elements (tanmatras). You must not indulge in these five attractions. You must ignore them completely and settle ever more deeply into your own one-pointed awareness. This settling is called pratyahara. It is winding up of the external world and entering into the Supreme internal world. Your breath is traveling towards pratyahara. You must try vigorously to gain entry into that supreme state of meditation. You cannot enter it by physical force but only by mind. No darkness exists there. It is light itself. “Pratyahara cuts the bondage of samsara. (Netra Tantra) “There you will find your intellect filled with ultimate Truth.” (Patanjali’s Yoga Sutras) Here the intellect-(buddhi) is filled with Truth-(ritambhara prajnana). Whatever is untrue cannot exist there. Here you will find only Truth and Light. Your journey in turya continues. At this point your breath is moving in meditation (abhyasa). Now your journey turns toward contemplation (dhyana).

Dhyana “When you pass the internal divine sensual field you must focus your mind on that supreme all-pervading God Consciousness. Then spontaneously Supreme God Consciousness will shine before you. This is contemplation-dhyana.” You will remember that I told you, when you enter into the state of turya the five organs of action-(karmendriyas) are rendered powerless, they cease to function. Upon gaining entry into the state of pratyahara the five subtle elements (tanmatras) are eliminated. And when the breath enters into the central vein (sushumna), and is thereby annihilated, at this point in your journey meditation ceases. This state cannot be concentrated upon; it is held automatically. 56

A Kashmiri proverb says: “Let me have the power to do where there is nothing to be done. Let me have the power to contemplate where there is nothing to contemplate.” When the breath enters the sushumna nadi, this is the beginning of the journey of contemplation-dhyana. “When the yogi confirms internally that he will do whatever the State of God Consciousness wills, and when he takes hold of Spanda tattva, his breath enters the central vein and rises again in the urdhvamagra as kundalini. And here also he must remain alert and aware or he will enter the state of sleep.” (Spanda Karika) Here the small self, the limited ego has been subdued. The state of breathing, inhaling and exhaling, enters into and becomes the state of breath itself (pranan). The aspirant becomes the embodiment of breath (pranan). His blood circulates so slowly that doctors cannot detect a pulse. At this point the aspirant is charged as if by an electric shock. But the shock that the aspirant experiences at this stage is not charged with fear and death but with bliss and joy. Different aspirants may experience this in various ways and, therefore, you must be aware and cautious so that you are not misled. In the Tantraloka, Abhinavagupta has said, “if the Master is elevated and the discipline is endowed with complete qualifications, then the Master can assist his disciple. But, on the other hand, if his disciple is not really complete, then the Master cannot properly help him or elevate him.

Vedha Diksha – Initiation The shock of bliss and joy experienced by the aspirant is called the initiation of piercing (vedha-diksha). This initiation is just like drilling a hole in an object with a drill. The experience of this blissful shock is one form of realization, and is one of the phases passed through on the path of liberation. It is called pervasion of the Self (atma-vyapti). Our Masters have taught us that the aspirant can experience this shock of Bliss as six different qualities of piercing: shakta-vedha, bindu-vedha, bhujangavedha, bhramara-vedha, nada-vedha, and mantra-vedha. These all reside in the supreme movement of breath known as prana kundalini. This piercing by the blissful force of breath is experienced as energy in shaktavedha. In bindu-vedha it is experienced as sexual bliss. If the pleasure experienced by a couple at the climax of their lovemaking is multiplied and 57

intensified one billion times, even then this pleasure will hardly approximate the Bliss felt by one who experiences bindu-vedha. In bhujanga-vedha this piercing is experienced as the rising of a cobra. In bhramara-vedha as the buzzing of a black bee. In nadavedha it is experienced as sound, and in mantra-vedha it is experienced as the knowledge of the mantra “I”-(aham). The movement of dhyana exists only in these six vedhas. There is also a seventh supreme vedha. This vedha, known as para-vedha, does not exist in dhyana. This piercing resides in the supreme awakening known as a cit kundalini. Here you reside in the state of complete God Consciousness.

Dharana “When you establish your mind in the internal reality of God Consciousness, that is dharana. This dharana is not only to be established in internal God Consciousness but also in all the activities of your worldly life. This is true dharana.” (Netra Tantra.) Here, with the completion of the initiation of piercing of whatever quality, begins the journey of dharana. This initiation sentences you to the journey of dharana, the journey of adjustment. Your consciousness becomes filled and adjusted with the reality and truth that this whole universe is only God. Nothing is experienced as being outside of God. This is the unification of your individual God Consciousness with Universal God consciousness. Here, the organs of action are again infused with power, they are reactivated. Your breath heaves and you move out into external experience – yet, while moving out you remain in the turya state. The action of moving out into experience while remaining in the turya state is known as krama-mudra. You begin to experience the state of Universal God Consciousness. You will only experience this, however, if you remain filled with active awareness. This unification of individual God Consciousness and Universal God Consciousness leads to that Supreme state where God Consciousness is experienced without break in all the states of waking, dreaming, and deep sleep. This is the supreme state of fullness while in the body and is called Jagadananda.

Om Namah Shivaya!

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The Netra Tantra The consonant Ka, of all the letters of the alphabet, is the form of Mulaprakriti. Therefore, by every effort, one should worship the letter Ka, dearest Kamadhenutantra XVII The Netra Tantra is attributed to the school of Kashmir Shaivism and is usually printed with a commentary by Kshemaraja. Here is chapter one, translated for the first time into English. Chapter Ten of this tantra, also translated, can be viewed here. The work, divided into 22 adhikaras of uneven length, centres around Mrityunjaya , here described as Amritesha, and his cluster of shaktis. Chapter one is below. In chapter two, there is discussion of the three shaktis Iccha, Jnana and Kriya. Chapter three is concerned with the puja (yaga) of Mrityunjaya, while chapter five discusses initiation (diksha). In chapter six, the rules of abhisheka are given, while chapter seven deals with Amritesha, or Shiva as god of amrita or nectar. This has gross, subtle and supreme meanings, the text says. Chapter seven is interesting because it is close in nature to the Siddhasiddhantapadhati, enumerating the six chakras, the sixteen adharas, the three lakshyas and the five vyomas (aethers), as well as the granthis and the nadis within the body. Chapter eight deals with yoga of the tantras, while chapter nine begins to discuss the different tantrik divisions known as vama, dakshina, siddhanta, Saura and Vaishnava, and how they relate to the Vedas. Amritesha, says Bhairava in the text, is pure, like crystal and extends everywhere, giving the fruit of all agamas (sacred tets). The chapter gives different meditation images of Shiva. Chapter ten is translated elsewhere on this site. Chapter eleven, devoted to the Uttaramnaya, starts with a dhyana of Tumburu, who is of the colour of dazzling white snow, or the kunda flower. Shaktis mentioned in this chapter include Jambhani, Mohani, Subhaga and Durbhaga. Chapter twelve concerns the Kulamnaya, and outlines the mandala of Bhairava and different shaktis and worship conducted there. More meditation images are contained in chapter thirteen, which also contains a rare dhyana of Brahma. This teaching is open to all, be they female, male and of whatever caste and hue. Brahma is described as having four arms, handsome, red in colour, effulgent, seated on Hamsa (a swan, but here meaning the mantra). He holds a staff, a rosary of akshas, a jewelled water pot and the four vedas.

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In chapter fourteen, the role of this mantra and Iccha, Jnana and Kriya Shaktis are discussed, and the supremacy of the mantra. Chapter fifteen describes how Amritesha's mantra is all protective, while the next chapter describes different siddhis obtained from the worship. That topic is continued in chapter seventeen, which also covers the kavacha. Chapter eighteen is devoted to Amriteshvari, or the shakti of Amrita, as well as describing the purifications that mantras must receive to become successful. Chapter nineteen is long, with 226 shlokas (verses). It starts with the Devi asking Shiva to describe afflictions caused by bhutas, pretas, yakshas, pishachas, rakshas and the like, and how they can be prevented. Chapter twenty deals with the yoginis, such as Shakini and others of the bodily dhatus. Chapter twenty one discusses the nature of mantra, while the last chapter concludes with the great merit of Amritesha (Mrtyunjaya's) mantra.

Chapter One Hail to the ordained of destiny, the being who manifests three ways in the three worlds, the possessor of Shakti who creates, maintains and destroys in the cosmos, the being whose nature is amrita, Shiva, the supreme essence of Brahma, Vishnu and Isha. Seated on Kailasha Peak is the god of gods, Maheshvara, Hara, the altar of dalliance, with his hosts and his spouse Parvati. Having seen the happy god, and with the desire of benefiting living beings, suddenly Parvati left his side, and grasping his feet, questioned the contented Parameshvara in a very devoted way. Shri Devi said: Lord god of gods, Lokanatha, lord of the cosmos, you have accomplished a great miracle, a cause of astonishment. You are god of all that exists, but my supreme master. This secret, hard to distinguish and difficult to accomplish, is unknown to Kartikeya, to me, to the gods or to the ganas. It is certainly unknown to lords of yoga, to the Matrikas, to the rishis and to the yogis. Lord of creation, speak now of this, if you are kindly disposed towards me! O Lord, I entreat you by your obligation to speak fully. Thus having heard the words of Devi, the one with the smiling face spoke: Ask anything you wish, O one with beautiful hips. The secret is in your heart. I will certainly speak fully. You please me, O pure one! Devi said: Bhagavan, lord god of gods, cause of various miracles, beautiful one of miraculous appearance, I wish to hear of that not already revealed. Handsome lord, I want to hear about the cause of the utmost bliss, to be related to me by you. 60

The all-seeing eye is made of water, Deva. How, then, may it become fiery and wrathful, flaming and burning up time? Saturn was reduced to ashes by the power of this eye. Deva, how is such wrath produced, that fire which desires to burn time? It consumes all creation, destroying Brahma and all that is permanent. In a similar way, Parameshvara, Kama was burned up by its play. What is this cruel, fiery eye, O Natha, which is always invisible yet is the cause of great miracles? How does fire come to be within this eye? Who does it see? How may an eye be made of fire? Why is it invisible? O cosmic lord, how comes it that this eye, the essence of immortality, augmenting the whole cosmos, has given birth to the cosmos? Deva, these graceful nectar-like eyes are the cause of my bliss and behind the process of creation. How may this fire known as the fire of time come to create? Bhagavan, I want you to answer all this. Shri Bhagavan said: I am moved by the great eagerness of your questions. Listen, dearest, I will speak of all relating to the fire and ultimate nectar which is within my eye and of its yoga. Its real nature is without origin, pure, pervading all and omnipresent. It is within all living creatures and present in the hearts of all things, attained by yoga, difficult to accomplish, hard to attain for all beings. It is like my own semen, self-knowledge, my supreme part. It is the essence of all semen, the strongest of the strong. Certainly, and without any doubt, it is the quintessence of all ojas, eternity itself. From me came she known as supreme Iccha Shakti, one with Shakti, born from my own nature. Just as fire and heat and the sun and its rays are inseparable, so also Shakti herself, the cause of creation, is inseparable from the cosmos. Within her is that which is both manifest and unmanifest. She is all-knowing, with all qualities, manifested as Iccha, Jnana and Kriya and so forth, and in her, knowledge, the six qualities and everything else are situated. All light dwells in her. She is the essence of Mahakriya, the unified mother of action. She both creates and destroys and is the very self of Anima and the rest of the eight siddhis. Thus, these three Shaktis of mine are called Iccha, Jnana and Kriya, it is said. In me dwell the three playful abodes of Sun, Moon and Fire. In the play of my magnificent three eyes is the substance of these three. I create, sustain and destroy the universe.

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I am the dwelling place of the three bodies and of creation, maintenance and dissolution. My effulgent and life-giving semen pervades all. With my forms of Iccha, Jnana and Kriya I am the ultimate eye nectar. This semen is the supreme realm, the highest form of nectar, supreme bliss, the quintessence, complete knowledge, pure, the core of the three eyes. This is called the Mrityunjaya (conqueror of death) and gives success to all. He (Mrityunjaya Shiva) is the giver of success, the supreme divinity, liberating from all sorrows, the god destroying all ailments, removing all delusions, Shiva, the alleviator of poverty, eternal, conqueror of death, permeating all, infallible, without stain, peaceful, all-giving, all-liberating. His brightness is equal to 1,000 million suns and 1,000 million fires, liberating from the sixteen kalas, effulgence itself, unassailable by gods or demons. With my fiery eye I burn everything in an instant and I may also create and maintain. There is nothing greater than this certain semen- like thing seen everywhere, the essence of vajra, taking one to the state of Rudra, like a renowned sword which is death to all enemies and stops all elementals, weapons and arms. This one semen becomes multifold, diffusing itself limitlessly with many variations. The magnificence of this great Pashupata is that it is like Vishnu's discus or Brahma's staff and is the very essence of all weapons. Appearing in various forms, this weapon spreads in many ways. My semen creates the different gods themselves. I, the lord of yoga, through my own Shakti, manifested the entire cosmos. She is the supreme protectress from fears and anxieties, allaying fear, destroying enemies and the supreme giver of liberation, most certainly. O Beautiful One, even great poetry could not describe the greatness of this! This great thing, the giver of grace, the most excellent boon giver, causes manifestation, maintenance and the great intensity of Rudra. It should be regarded as immeasurable, knowledge itself, the great power of mantra, the protector of all the elements. Very hidden, you should always conceal it. Devi, it has now been

The Power of the Third-Eye Lord Shiva in Hinduism is known for his damaging third eye. Eye of Lord Shiva emits fire and burns the things into ashes immediately. According to mythology, Lord Shiva opens this third eye, when he is extremely angry and wants to punish someone. Due to his destructive eye, Lord Shiva is often called as destroyer. This eye is also referred as the eye of wisdom. According to the Indian Mythology, the left and right side of Lord Shiva denotes his physical world activities while the third eye represents his spiritual wisdom and power. It has also been said that the third eye is related to attention. The 62

more attention it gets, the more it gets active and open. This is the reason of Lord Shiva being so effective in opening the third eye. The story of the origin of the third eye of Lord Shiva is quite interesting. Let us take a look as to why Lord Shiva developed the third eye.

Burning of Kama After the death of Sati, Lord Shiva was deeply grieved by Her death. So, Lord Shiva withdrew Himself to a cave and went into deep meditation. It is the time when Sati is reborn as Parvati and sets out to marry Lord Shiva. But in spite of all the effort of the Gods, Lord Shiva couldn’t be brought out of the meditation. Then the Gods sent Kama, the God of love, to bring Lord Shiva out of His penance. As Kama hit Lord Shiva with his arrow, the third eye of the Lord opened and burnt Kama to ashes.

The tale goes this way Shiva was married to Sati, the daughter of Daksha. When Daksha felt that he had not been offered proper worship by his son-in-law, he decided to insult him by conducting a great Yagna (sacrifice), to which all but Shiva would be invited. When Sati came to know of it, she went to the sacrifice, undeterred by her husband’s words of caution. There, she argued with her father regarding the omission of her husband from the list of invitees. Blinded by his arrogance, Daksha spoke harsh words to his daughter and insulted Shiva also. Unable to bear the humiliation, Sati committed suicide by throwing herself into the sacrificial fire. When the news reached Shiva, he attacked the sacrificial hall with his followers, the Ganas. In the ensuing battle, the hall was wrecked, and Daksha himself was slain. A full account of these events can be found here. Once the anger of Shiva subsided, it was replaced by inconsolable sorrow. He withdrew himself from the world and spent all his days in meditation. The Lord of the universe no longer took any interest in either worldly or heavenly affairs. He took up his abode in a desolate forest, close to a cremation ground and abandoned the Gods. Of course, this apathy could not be allowed to continue for long. For, without his guiding hand, the world was in danger of unravelling. Indra and the Devas were very worried. They went to Brahma and said, “Sir, Our foes, the Asuras have once again become powerful. It has been foretold that only the son of Shiva can lead us to victory over them this time. The Lord has lost his wife and has become a hermit, forsaking us all. We dare not approach him, but it is absolutely essential that he wed again, and beget a son who will be our saviour. What should we do?” Lord Brahma thought for a while and said, “I understand your predicament. It was my fondest wish to see the child of Rudra and Sati. Thanks to the foolish 63

actions of Daksha, Sati is no more. However, all is not lost. Know that she has been re-incarnated as Uma, the daughter of Himavan, the king of the mountains. Becoming aware of her destiny from a tender age, she has resolved to obtain Shiva for a husband and has been performing a penance for that purpose. The child of Uma and Shiva shall be your saviour.” Indra said, “This is the best news I have heard in quite some time! However, Shiva is not noticing anything now a days. He is deep in his meditations. I doubt if he is even aware that this girl exists. How can this marriage take place?” Brahma said, “We must arrange for Uma to wait on Shiva. She will be very glad to perform this service for her husband-to-be. Once she is in the presence of Rudra, Kama can do the rest.” The plan was put into action. Uma (she was also called Parvati), was informed by the Gods that she was to look after Shiva’s needs while he performed his penance. Naturally, she was very glad to do so. Days passed, Parvati performed her duties diligently. However, Shiva did not even open his eyes. Meanwhile, Indra was growing impatient. His spies had already brought him news that the Asura army was gathering strength, and that an attack was imminent. He sent for Kama, the God of love and said, “O Kama, only you can save the Devas. For our welfare, it is required that Shiva marry Parvati. She is at present waiting on Shiva, but the Lord has not even noticed her presence. Go immediately and make him fall in love with her.” Of course, Manmatha was flattered that the well-being of the Gods rested on his shoulders, but he was somewhat afraid also. He had previously left Shiva alone, in deference to the Lord’s strength. His arrows of love had hitherto been directed at lesser beings only. In the end, pride won the day. He called forth his attendants, including Vasant (spring), and the Apsaras. This seductive army then marched to the place where Shiva was performing his penance. With the arrival of Vasant, the desolate forest was transformed into a beautiful garden, with flowers in full bloom. The songs of the birds filled the air, and a atmosphere was redolent with a divine fragrance. Parvati looked at this miracle in awe. Shiva however, continued his meditation without being perturbed. Kama judged that it was time. He strung his bow made of sugarcane and affixed a flower tipped arrow to it. Impelled by his incantations, the arrow flew from the bow and struck Shiva squarely on his chest. The Lord felt the arrow, and simultaneously felt desire rise deep inside him. However, in a moment, he had regained control over his mind, and the desire was supplanted by anger. Omniscient, he immediately knew that this was the work of Kama. He opened his third eye (situated in the middle of his forehead), 64

and glanced at the god of Love. Such was the potency of his gaze that Kama was instantly reduced to ashes. The Apsaras who were singing and dancing, were stunned. They fled the forest in terror. Only Parvati held her ground. Shiva looked at her, and saw the image of Sati. He realized that this was his wife reborn. It was love at first sight. Indra’s plight had succeeded. Meanwhile, the Apsaras carried the news of Kama’s death to his wife Rati. She rushed to the Shiva’s presence and fell at his feet. With tears in her eyes, she said, “Lord, is it fair that my husband should be dead? He was merely doing the bidding of Indra and the other Devas. His sin was nothing more than pride. You have found yourself a wife, and will be very happy. What will become of me? I have lost my husband, dearer to me than life itself. Kill me also, so that I may join him in death!” By now, Shiva’s anger had subsided. He lifted up Sati and said, “Do not be afraid, Your husband is not really dead. I have merely burnt his corporeal body, of which he was inordinately proud. From this day on, he shall live only as a disembodied spirit. Only you shall be able to perceive his physical form. To everyone else, he shall be invisible.” From that day on, Manmatha does not have a physical form. Gods as well as mortals can never perceive him. He does his work unobserved, aided by his unerring, flower tipped arrows of love.

Significance Of The Third Eye Shiva’s third eye thus represents the rejection of desire. It killed Kama, the God of love and desires. Shiva rejects desire because He understands that when the object of desire (Sati) goes away, there is immense sorrow and rage which develops in a being. Hence, to stay away from the desire is the best way to attain bliss.

Story of Andhaka Another story of the third eye of Lord Shiva is as follows. Once, Goddess Parvati playfully closed Lord Shiva’s eyes with her palms. The universe was engulfed in darkness. So, Lord Shiva had to open His third eye to provide light and energy to the world. The heat from the third eye caused Parvati’s palms to perspire. And as the drop of perspiration fell on the ground it transformed into a child. The child was called Andhaka and was adopted by a childless Asura devotee of Lord Shiva. Andhaka grew up not knowing his true origin. He obtained a boon from Lord Shiva that he would die only when he aspires for a women he should never aspire for.

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After acquiring the boon, Andhaka set out to conquer the world. During his venture he came across Parvati and was smitten by Her beauty. He chased Her and was killed by Lord Shiva. This story also depicts the dark side of the third eye which rejects all worldly desires because the desires are also important for the survival of a human being. Without desire the world will come to stand still. There would be no reproduction, no regeneration. Hence, the third eye of Lord Shiva has a great significance and is s source of great knowledge for humankind.

Mystery of Shiva Linga and Third Eye Manner and form of worship varies from religion to religion. Besides, God is conceived in varied forms and also as formless . Amidst these various forms and manner of worship, perhaps the most mystical and enigmatic one is the worship of Lord Shiva by the Hindus in India, Nepal and other countries as well, in symbolical form of the Linga and the Yoni. Going by the shape and the form of those symbols, as also some Puranic texts, several scholars known as Indologists are of the view that the Linga and the Yoni represent male and female sex organs. Indian scholars and pedantists on the other hand rubbish such construction, alleging that the ancient texts have been totally misunderstood, and misinterpreted by those Indologists. Our effort here will be to examine the rival contentions in historic perspective, in order to find out the truth. The concept of the Third Eye is the other aspect under our focus. It is no less mystical, conceptually, and can even be called esoteric as it is believed that the one whose Third Eye has opened even a little bit is capable of showing super natural power. There has been considerable research on the subject with no satisfactory finding in medical terms. It is, however, believed that the phenomenon of the Third Eye belongs to the domain of the Yoga. Our efforts here will be to examine, analyse and understand this esoteric phenomenon scientifically.

Meaning of the term ‘Linga’ In Sanskrit, Linga means a ‘mark’ or a symbol. Thus the Shiva Linga is a symbol of Lord Shiva – a mark that, according to the Linga Purana, symbolizes the Omnipotent Lord, who is otherwise formless and Infinite.

Is the Linga phallic symbol? Does Linga represent phallus? Western scholars and Indologists beginning with Max Mueller in the 19th century up to Wendy Doniger in the current century are predominantly inclined to believe so, while majority of Indian scholars disdainfully reject the said western version, holding that the Linga, far from representing phallus, actually symbolizes Infinite Brahman in form of pillar or Stambha / Skambha that links the spirit world with the material world, having no beginning or the end. In support of their above contention, Indian scholars rely 66

upon some passages from the Atharva Veda. Western scholars on the other hand find support for their phallic theory in the Shiva Purana and the Linga Purana.

Genesis of conflicting views To trace the genesis of this conflict, western Indologists from the time of Max Mueller, were convinced that the Vedic religion was the outcome of the worship of the fire, the sun, and other awe-inspiring objects of natural phenomena. This came out prominently in the Paris Congress of the History of Religions, soon after the grand assembly at the Parliament of Religions at Chicago in 1893 where Swami Vivekananda stood out as the most enlightened and popular speaker. The purpose of the Paris Congress was only to inquire into the historic evolution of different forms of established faiths. Vivekananda was present at Congress, but declined to speak owing to his ill health. Mr. Gustav Oppert, a German scholar, gave his scholastic finding at the Congress to the effect that the Shiva-Linga was the phallic emblem of the male and the Shalagrama-Shila represented the female generative principle. In other words, he wanted to establish that the worship of the Shiva-Linga and that of the Shalagrama were nothing but the component parts of the worship of the Linga and the Yoni, which were put together in course of time. Swami Vivekananda repudiated above thesis of Gustav as completely unfounded and ridiculous, arising from mis-interpretation of some Vedic and Puranic texts. He pointed out that the worship of the Shiva-Linga originated from the famous hymn in the Atharva-Veda Samhitâ sung in praise of the Yupa-Stambha, the sacrificial post. In that hymn a description is found of the beginning-less and endless Stambha or Skambha (pillar), put in place for the eternal Brahman. In the Linga Purâna, the same hymn is expanded in form of stories, in order to establish the glory of the great Stambha and the superiority of Mahâdeva. As for the Stambha or endless pillar getting reduced to the present size of Shiva Linga that has a resemblance of Stambha, the Swami drew an analogy of the massive Buddhist Stupa (memorial topes) getting reduced to miniature substitutes for worship or devotion, or Varanasi Shiva temple getting reduced in miniature form. According to the Swami, Shalagrama-Shilas are natural stones resembling in form artificially-cut stone-cases of the Buddhist Dhatu-garbha (metal-wombed or memorial topes). Those were being first worshipped by the Buddhists, which gradually got into Vaishnavism, like many other forms of Buddhistic worship that found their way into Hinduism. (ref. vol. 4, pp 422-429, 2nd reprint of subsidized edition, March 1989, of The Complete Works of Swami Vivekananda).

Interpretation of western Indologists The contra view of western scholars relating to Shiva Linga as phallic symbol is founded on some Puranic stories, which are as follows. 67

According to Siva Purana and the Linga Purana, when the universe was dissolved and immersed completely in water, Lord Vishnu alone was resting on the water in sleeping posture. From his navel arose Brahma in a lotus. At that time two demons, viz. Madhu and Kaitava came out from Vishnu’s ears and attacked Brahma. Afraid, Brahma sought intervention of Vishnu and eventually Vishnu killed both the demons. However, both Brahma and Vishnu started fighting over who was greater. At that time, there emerged from the water a huge pillar like structure, which went up to the sky. Brahma in form of a swan flew upward to find the top-end of the pillar while Vishnu in form of a boar dived down into the earth to find the bottom end of the pillar. But both were unable to find the end of the pillar. At that time, they heard a cosmic voice saying that they ought to worship the Stambha or the pilar, which is the ultimate power known as Mahadeva or Shiva joined by the Shakti. In course of time, that Stambha or pillar was represented by Linga, which looked like phallus, established in a foundation, which resembled a female Yoni, representing Shakti. Thus the Linga and the Yoni placed together were believed to represent the Shiva and the Shakti. According to another tradition, when entire universe was immersed in a single ocean, Brahma, Vishnu and Rudra arose from the water. Both Brahma and Vishnu witnessing the power of the Rudra as blazing suns beseeched him to create progeny. Rudra condescended to their request and went into deep meditation to acquire extra power to create perfect progeny. As several celestial years passed by and Rudra was still lost in meditation, Vishnu requested Brahma to create progeny without waiting for Rudra, for which purpose Vishnu lent his power (Shakti) to Brahma. Thereupon, Brahma started creating gods, demons, Gandharvas, Yakshas, serpents, birds, Raksasas, humans etc. and the earth was bristling with population of above species. At that time finally, Lord Rudra emerged from the water, ready to create progeny with his newly acquired Yogic power. Witnessing the earth as already over-populated, he became angry and was about to destroy the entire creation so as to start it afresh. A flame of destructive fire came out of his mouth to burn the whole universe. In order to pacify Rudra, Brahma chanted his praises. Satisfied, Rudra withdrew from his destructive mode and released his excess energy in the form of Linga, which he broke off from his body and threw it on the surface of the earth. The Linga broke through the earth and also rose to the sky. Brahma took the form of a swan and flew to the sky to reach the top-end of the linga while Vishnu took the form of a boar and dived into the earth to find its bottom-end but both failed to find either end of the Linga. Rest of the story is similar to the one already stated above. The third account of the origin of the Linga is again from the Siva Purana, Linga Purana and the Brahmanda Purana. The story is like this. In a pine forest where the sons of Brahma, the seven sages and other ascetics, viz. Bhrigu, Angiras, 68

Vasishtha, Visvamitra, Gautama, Atri, Sukesha, Pulastya, Pulaha, Kratu, Marichi, Kashyapa and Samvarta, were engrossed in deep meditation and austerities, Shiva in order to teach them the value of worldly life for the sake of balance in creation, took the form of a nude, semi-lunatic but of extremely handsome and shapely figure, and seduced their wives. The sages being outraged and angry by the seductive and vulgar gestures of the perverse intruder cursed him that he would lose his manhood and drop his phallus on the ground. Though the above curse affected Lord Shiva in the least, in reference to the sages he chose to drop his Linga on the ground and revealed his identity to the sages. Consequent upon retribution of the Shiva, the whole of the pine forest got parched by fire and the seven sages were banished from the earth to take their refuge in the firmament. All the sages after knowing the identity of the Shiva worshipped the Linga and took the lessons of life from him. They also took a vow not to dishonour any guest in future and also to grant him his wishes, as the god himself came in the guise of a guest. The sages also learnt the lesson of striking a balance between austere asceticism and family life. According to Padma Purana, which tends to establish superiority of the Vishnu over Brahma and Siva, the sages once requested Bhrigu to determine who among the three gods was superior. Bhrigu went first to mount Kailash to meet Siva but was not allowed access by Nandin as Siva was engaged in love making with his consort. Enraged, Bhrigu cursed Siva that the form of the Yoni and the Linga will represent him and his consort. Thereafter, he went to Brahma and found him passionately engrossed with his consort, ignoring the sage altogether; Bhrigu thereupon cursed Brahma that he would not be worshipped by anyone. Bhrigu’s next journey was to the abode of Lord Vishnu. He found Vishnu equally engaged in lovemaking with his consort. Losing his temper, Bhrigu entered the bedroom of the Lord and kicked him in his chest. Vishnu, instead of being angry, told the sage he felt honoured by the touch of the feet of a great sage like Bhrigu. For reason of this modesty of Vishnu, Bhrigu instantly declared Vishnu as the greatest of the threesome. Based on the above Puranic stories, western Indologists are inclined to look upon the Shiva Linga, juxtaposed with the Yoni, as nothing more than phallic symbols representing male and female sex organs.

Interpretation of Indian scholars based on the Atharva Veda The Indian scholars, on the other hand, predominantly subscribe to the philosophical or spiritual background of the Linga worship, tracing its origin to the Skambha Sukta (Hymns of Skambha) in the Atharva Veda. The concept of Skambha or Stambha representing Brahman or Existence Absolute, Consciousness Absolute and Bliss Absolute was later migrated to the Linga Purana and the Shiva Purana to symbolize Shiva or Mahadeva. Since Purusha needs Prakriti or Shakti for creation and procreation, Shiva and Shakti are 69

envisaged as co-existing in the Stambha / Skambha, later taking the form of the Linga and the Yoni in miniature form. In order to understand this Indian point of view let us look into some of the verses in Skambha Sukta, relied upon by indian scholars. Extracts from the Stambha Sukta, the Atharva Veda (X- 7): yásmint stabdhvā́ prajā́ patir lokā́ nt sárvām̐ ádhārayat skambháṃ táṃ brūhi katamáḥ svid evá sáḥ – (7) (7) Who out of many, tell me, is that Skambha, On whom Prajāpati set up and firmly established all the worlds? Yát paramám avamám yác ca madhyamáṃ prajā́ patiḥ sasr̥jé viśvárūpamkíyatā skambháḥ prá viveśa tátra yán ná prā́ viśat kíyat tád babhūva – (8) (8) That universe which Prajāpati created, wearing all forms, the highest, midmost, lowest, How far did Skambha penetrate within it? What portion did he leave un-penetrated? Yásmin bhū́ mir antárikṣaṃ dyáur yásminn ádhy ā́ hitāyátrāgníś candrámāḥ sū́ ryo vā́ tas tiṣṭhanty ā́ rpitāḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ – (12) (12) Who out of many, tell me, is that Skambha On whom as their foundation earth and firmament and sky are set; In whom as their appointed place rest Fire and Moon and Sun and Wind? Yásya tráyastriṃśad devā́ áṅge sárve samā́ hitāḥskambháṃ táṃ brūhi katamáḥ svid evá sáḥ – (13) (13) Who out of many, tell me, is that Skambha He in whose body are contained all three-and-thirty Deities? Yé púruṣe anskr vidús té viduḥ parameṣṭhínamyó véda parameṣṭhínaṃ yáś ca véda prajā́ patim jyeṣṭháṃ yé brā́ hmaṇaṃ vidús te skambhám anusáṃviduḥ – (17) (17) They who in Purusha understand Brahma know Him who is Supreme. He who knows Him who is Supreme, and he who knows the Lord of Life, These know the loftiest Power Divine, and thence know Skambha thoroughly. Yátrādityā́ ś ca rudrā́ ś ca vásavaś ca samā́ hítāḥbhūtáṃ ca yátra bhávyaṃ ca sárve lokā́ ḥ prátiṣṭhitāḥ skambháṃ táṃ brūhi katamáḥ svid evá sáḥ – (22) 70

(22) Who out of many, tell me, is that Skambha In whom Ādityas dwell, in whom Rudras and Vasus are contained, In whom the future and the past and all the worlds are firmly set; br̥hánto nā́ ma té devā́ yé ‘sataḥ pári jajñiréékaṃ tád áṅgaṃ skambhásyā́ sad āhuḥ paró jánāḥ – (25) (25) Great, verily, are those Gods who sprang from non-existence into life. Further, men say that that one part of Skambha is nonentity. Hiraṇyagarbhám paramám anatyudyáṃ jánā viduḥskambhás tád ágre prā́ siñcad dhíraṇyaṃ loké antarā́ – (28) (28) Men know Hiranyagarbha as supreme and inexpressible: In the beginning, in the midst of the world. Skambha poured that gold. Skambhó dādhāra dyā́ vāpr̥thivī́ ubhé imé skambhó dādhārorv àntárikṣamskambhó dādhāra pradíśaḥ ṣáḍ urvī́ḥ skambhá idáṃ víśvaṃ bhúvanam ā́ viveśaskambhó dādhāra dyā́ vāpr̥thivī́ ubhé imé skambhó dādhārorv àntárikṣamskambhó dādhāra pradíśaḥ ṣáḍ urvī́ḥ skambhá idáṃ víśvaṃ bhúvanam ā́ viveśa – (35) (35) Skambha set fast these two, the earth and heaven, Skambha maintained the ample air between them. Skambha established the six spacious regions: this whole world Skambha entered and pervaded. The above verses from the Skambha Sukta of the Atharva Veda would conclusively prove that the Skambha has no reference whatsoever to phallus or phallic symbols. Quite on the contrary, the Skambha connotes the Supreme Power, the Infinite God or Brahman WHO is formless as also in form, existent as also non-existent, and the ultimate source of the entire creation. Now the question is how the Shiva Linga can be related to the Skambha. The answer to this lies in the Puranic verses relating the Shiva Linga, some of which are cited below.

Shiva in form of Skambha in the Puranas skambhénemé víṣṭabhite dyáuś ca bhū́ miś ca tiṣṭhataḥ skambhá idáṃ sárvam ātmanvád yát prāṇán nimiṣác ca yát – (2) [Upheld by Skambha’s power these two, the heaven and the earth, stand fast. Skambha is all this world of life, whatever breathes or shuts eye.] ékacakraṃ vartata ékanemi sahásrākṣaraṃ prá puró ní paścāardhéna víśvaṃ bhúvanaṃ jajā́ na yád asyārdháṃ kvà tád babhūva –(7)

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[Up, eastward, downward, in the west, ‘it rolleth, with countless elements, onewheeled, single-felled. With half it hath begotten all creation. Where hath the other half become unnoticed?] yád éjati pátati yác ca tíṣṭhati prāṇád áprāṇan nimiṣác ca yád bhúvattád dādhāra pr̥thivī́ṃ viśvárūpaṃ tát saṃbhū́ ya bhavaty ékam evá – (11) [That which hath power of motion that which flies, or stands, which breathes or breathes not, which, existing, shuts the eye. Wearing all forms that entity upholds the earth, and in its close consistence still is only one.] anantáṃ vítataṃ purutrā́ nantám ántavac cā sámanteté nākapāláś carati vicinván vidvā́ n bhūtám utá bhávyam asya – (12) [The infinite to every side extended, the finite and the infinite around us, These twain Heaven’s Lord divides as he advances, knowing the past hereof and all the future.] bā́ lād ékam aṇīyaskám utáikaṃ néva dr̥śyatetátaḥ páriṣvajīyasī devátā sā́ máma priyā́ – (25) [One is yet finer than a hair, one is not even visible. And hence the Deity who grasps with firmer hold is dear to me.] tváṃ strī́ tváṃ púmān asi tváṃ kumārá utá vā kumārī́tváṃ jīrṇó daṇḍéna vañcasi tváṃ jātó bhavasi viśvátomukhaḥ – (27) [Thou art a woman, and a man; thou art a damsel and a boy. Grown old thou totterest with a staff, new-born thou lookest every way.] pūrṇā́ t pūrṇám úd acati pūrṇáṃ pūrṇéna sicyateutó tád adyá vidyāma yátas tát pariṣicyáte – (29) [Forth from the full he lifts the full, the full he sprinkles with the full. Now also may we know the source from which the stream is sprinkled round.] yó vidyā́ t sū́ traṃ vítataṃ yásminn ótāḥ prajā́ imā́ ḥsū́ traṃ sū́ trasya yó vidyā́ d sá vidyād brā́ hmaṇaṃ mahát – (37) [The man who knows the drawn-out string on which these creatures all are strung, The man who knows the thread’s thread, he may know the mighty Brahmana.] akāmó dhī́ro amr̥t́ aḥ svayaṃbhū́ rásena tr̥ptó ná kútaś canónaḥtám evá vidvā́ n ná bibhāya mr̥tyór ātmā́ naṃ dhī́ram ajáraṃ yúvānam – (44) [Desireless, firm, immortal, self-existent, contented with the essence, lacking nothing, Free from the fear of Death is he who knoweth that Soul courageous, youthful, undecaying.] 72

The above Puranic verses lend support to the view that the concept of the Shiva Linga had a direct nexus with the Vedic Skambha and had nothing to do with human sex organs. As to the question why Skambha in form of the Shiva Linga needed to be juxtaposed with the Yoni representing Prakriti or Shakti, the explanation offered in the Purana is as follows. There is no creation without the union of the opposites. There could be no creation from Shiva alone, or from the Prakriti (nature) alone. “The union of a perceiver and a perceived, an enjoyer and the enjoyed, of a passive and active principle, is essential for creation to take place. Transcendent manhood is the immanent cause of creation; transcendent womanhood is the efficient cause. There cannot be procreation without such union and there cannot be divine manifestation without their cosmic equivalent.”

Why the Vedic Skambha in the Linga – Yoni form The question that arises for determination is why the symbols looking like the phallus and the yoni have been used to represent Shiva and Shakti or the Purusha and the Prakriti, as the case may be. While addressing the above question, two important phenomena have to be kept in view. First, symbolism was widely prevalent in ancient India during the early and late Vedic period. By way of a crude illustration of symbolism, we may refer to the Tantric ritual of creating an effigy of the prospective victim for the purpose of inflicting pain or harm to the targeted victim by way of pricking, hitting or excising the limbs of the effigy. Likewise, superimposition of divinity on a symbol or image has been widely prevalent. Secondly, it has to be borne in mind that the Puranic texts such as the Linga Purana and the Shiva Purana were composed during the ascendancy of Buddhism when ascetic practices and celibacy in pursuit of the Nirvana (liberation), posed a serious challenge to the Hindu tradition of the balanced life in following four phases, viz. Brahmacharyam (abstinence), Garhastham (married life), Vanaprastha (seclusion) and Sannyas (monastic life). The Hindu reaction to the Buddhist drive for celibacy led to extolment of sex-images in contemporary temple sculpture and the deification of sex symbols. This would largely explain why the Vedic Skambha was reduced into the shape of the Linga and the Yoni put together for purposes of worship as the Shiva and the Shakti during the ascendancy of Buddhism. It is pertinent to mention here that no ardent worshipper of the Shiva Linga is driven by sex desire. On the contrary, as per the standing ritual, the worshipper is to resort to strict abstinence, if not fast, before his / her obeisance to the Linga. Another important aspect of the Linga worship is that the Linga is necessarily to rest on the Yoni for purposes of worship. Except for the Ekalinga (Linga without the Yoni) temple near Udaipur in Rajasthan, all other Linga temples have the Linga and the Yoni grouped together. In this regard we may mention the twelve Jyotirlingas (self-radiant Lingas), which are as follows: 73

Names of twelve Jyotirlingas Somnath (Gujarat). Rameshwaram (Tamilnadu) Mallikarjuna (Srisailam, Andhra Pradesh) Ghrishneshwar (Aurangabad, Maharashtra) Mahakaleswara (Ujjain, Madhya Pradesh) Vishwanath (Varanasi, Uttar Pradesh) Dwarka (Gujrat) Bhimsankar (Maharashtra) Trimbakeshwar (Nasik, Maharashtra). Omkareshwar (Madhya Pradesh) Vaidyanath (Bihar). Kedarnath (Uttarakhand) Alinga – Linga distinction Invisible Shiva called ‘Alinga’ is the root of the visible ‘Linga’ or ‘Prakruti’/Shaivi /Maya or the Universe. Thus the visible Linga (Prakriti) is Shiva Swarupa itself. Alinga in Hindu philosophy connotes Infinite, Allpervasive, and the ultimate source of all souls and matters, and in short the Pure Consciousness. In other words, Alinga is Brahman, the source of the Purusha and the Prakriti. Manifested in Saakar (form), Alinga becomes the Linga, which is a combination of the Purusha and the Prakriti inasmuch as all the attributes of the Prakriti are subsumed in the Linga. The synthesis of the Alinga and the Linga is known as ‘Aouttama’ Linga. From the above point of view, one should not distinguish the Linga from the Yoni, describing the former as the Shiva and the latter as the Shakti as the Linga is only a combination of the two and cannot be vivisected into two separate identities.

Three parts of the Linga explained It is customary to form the Linga in three parts for worship in a temple. The lowest part is the square base, which is called the Brahmabhaga or Brahma-pitha which symbolically represents Brahma, the creator. Lord Vishnu represents the middle part, which is octagonal, known as Vishnubhaga or Vishnu-pitha. The top cylindrical portion is known as the Rudrabhaga or Shiva-pitha, also called the Pujabhaga (part for worship) as this part is meant for worship. The top part also symbolizes fire as it represents the destructive as also preserving power of God. 74

Pouring of water on the Linga explained It is commonly believed that the ritual of pouring Ganga water over the Linga has originated from the belief that the holy river Ganga descended from the paradise to the Shiva’s matted head as otherwise the earth would have been swamped by her gushing water. The Ganga was released to earth afterward by the Shiva when the devotion and prayer of king Bhagirath pleased him. The pouring of milk on the Linga symbolically represents pouring of Ghee on the sacred fire of the Yajna signifying sacrifice of the self to God. There is another explanation for the ritual in the perspective of the Puranic stories. One of the stories indicate that the Shiva broke away the Linga from his self and threw it on the earth when he found that the Brahma had already created the creatures including humans, without waiting for the Shiva to arise from his long meditation. Given the fact that the Linga means mark or symbol, the breaking of the Linga and the throwing of it would logically mean that the Shiva dispersed or released his accumulated energy as his mark on the stones which alone could absorb it, without being burnt. Whether the transmitted energy of the Shiva could change the shape of a stone slab into the present Linga-form is debatable. However, in all likelihood, it was felt necessary by the contemporaries to reduce the heat of the stones by pouring water on it. As the stones wre believed to be recipient of the Shiva’s energy, those stones were held as the Linga or the symbols that represented the Shiva. This may explain how did the paradigm of the pouring of water on the Linga originate.

Concept of the Third-Eye The Third Eye, also known as the Pineal gland, is situated in-between the eyebrows in the forehead, at a depth of about an inch and a half, and placed at the centre between two hemispheres of our brain. It is often described as the gate to the cosmic world. From the yogic perspective The Third Eye is essentially an esoteric concept. The awakening of the Third Eye amounts to the opening of the gate to allow us access to the mystic world that lies beyond the three dimensional world. According to physicists, 95% particles remain invisible to our eyes and perception. The Quantum Physics postulates oneness of the universe and also that all sub-atomic particles are inter-connected. The Yoga provides empirical validation of the above axiom primarily through the medium of the Third Eye. When it awakens, nothing remains invisible. In the Yoga, the Third Eye is known as Ajna (command) Chakra (sixth out of seven Chakras in ascending order) in the human body. One who has attained mastery over Ajna Chakra is believed to have complete command over all the sense organs. The other Chakras (from one to five in ascending order) are Muladhar, Svadhisthan, Manipura, Anahata, Vishuddha and (the seventh one located on the head) Sahashrara. Each of these Chakras has a special character, and the mastery over each Chakra helps the yoga practitioner to rise to a certain spiritual level, the 75

highest spiritual experience of Nirvikalpa Samadhi (experience of merger with the Divine) being attainable when the Kundalini (primal energy, called anskr, located at the base of the spine in coil form) rises to the Sahashrara.

Shiva’s Third-Eye Lord Shiva is known as Triyambaka or the possessor of the Third Eye. In the Shiva Purana, we find an interesting account of the impact of the Third Eye of the Shiva. The story goes as follows. After having lost Sati, his consort, Shiva got deeply absorbed in meditation. Meanwhile, the demons led by Tarakasur went berserk. They drove out the Devas from the paradise. Indra, the king of the Devas, came to learn from the Brahma, one of the Trinity and the Grandsire of the Devas and the asuras, that only the offspring of the Shiva and Parvati would be able to kill Tarakasur. Therefore, it was important for them not only to break the meditation of the Shiva but also to generate love in his heart for Parvati, the beautiful daughter of the Mountain King. The Devas deputed Kama Deva, the God of Love, on the mission. Kama Deva succeeded in breaking the Shiva’s meditation but paid the price with his life as he was burnt into ashes by the fire emitting from the Third Eye of the angry Shiva. The story does not end there, but we need not continue with the story further as it is strictly not relevant. The second instance when the Third Eye of the Shiva was shown as emitting light to the world was when his consort Parvati playfully placed her palms on his eyes. His Third Eye instantly popped up to light the world, which was enveloped in darkness when his eyes were covered by the palms of Parvati. Even though authenticity of both the stories can be questioned, the Third-Eye phenomenon cannot be dismissed or discarded as a mere fiction. From the ancient to modern time there are umpteen instances of the Third Eye factor being experienced without any satisfactory scientific explanation.

Third-Eye activation in Mahabharata There are at least three instances in Mahabharata when the Third-Eye was got activated. On the eve of the Battle of Kurukshetra, Vedavyasa bestowed upon Sanjaya the Third Eye vision to give a running commentary of the battle to Dhritarashtra, the blind emperor. We also have the full account of the cosmic form of Sri Krishna, envisioned by Arjuna through his Third Eye that was got activated for the purpose by Sri Krishna. This is narrated in Chapter 11 of the Bhagavat Gita. Mahabharata further mentions that after the battle when Dhritarashtra, Gandhari and the Pandavas were immersed in grief for losing their nearest and dearest ones, Vedavyasa gave them the Third Eye vision to see departed ones in their mortal shape and form. From the above three accounts of activation of the Third Eye and its effect, the following facts emerge. First, the activation of another person’s Third Eye for a 76

limited period and purpose could be accomplished by the known masters of the Yoga such as the sage Vedavyas and Sri Krishna. Second, what is not visible to naked eyes is visble to the Third Eye. Third, the Third Eye is capable of transcending the three dimensional barrier, like it happened in the case of Arjuna. Fourth, it helps travelling into the past like it happened with King Dhritarashtra and the Pandavas when they could see their departed children and relations as engaged in the battle, long after the battle was over. According to the Yoga Shastra, all these phenomena are possible once the Third Eye awakens. However, the extent or degree of awakening may depend upon the spiritual advancement of the person concerned.

Modern anecdotes – experience of Swami Yogananda In Chapter 14, titled An Experience in Cosmic Consciousness, in his Autobiography of a Yogi, Swami Yogananda has left the following account of his experience. On a fine morning when the young Mukunda (Yogananda’s presannyas name) was trying to meditate in the sitting room of his Master Sri Yukteswar, without being able to concentrate, he was summoned by his Master twice. Mukunda shouted protestingly: “Sir, I am meditating.” His Master retorted: “I know how you are meditating with your mind disturbed like leaves in a storm. Come here to me.” Sri Yukteswar struck gently on Mukunda’s chest and the effect has been penned down by Yogananda in following words: “The whole vicinity lay bare before me. My ordinary frontal vision was now changed to a vast spherical sight, simultaneously all perspective. Through the back of my head I saw men strolling far down Rai Ghat Lane, and noticed also a white cow that was leisurely approaching. When she reached the open ashram gate, I observed her as though with my two physical eyes. After she had passed behind the brick wall of the courtyard, I saw her clearly still.” “All objects within my panoramic gaze trembled and vibrated like quick motion pictures. My body, Master’s, the pillared courtyard, the furniture and floor, the trees and sunshine, occasionally became violently agitated, until all melted into a luminescent sea; even as sugar crystals, thrown into a glass of water, dissolve after being shaken. The unifying light alternated with materializations of form, the metamorphoses revealing the law of cause and effect in creation.”

Experience of Swami Vivekananda Swami Vivekananda, known by the name Naren prior to his Sannyas or monkhood, often teased Sri Ramakrishna, his Master-to-be. Once, in the temple of Dakshineswar, young Naren with his friend Hazra were offered by Sri Ramakrishna tea with Rasagolla (round-shaped milk-made sweet dipped in syrupy). When Sri Ramakrishna was out of sight, Naren started taunting him by 77

telling Hazra: “See, this tea is Brahman, the cup is Brahman, so are the Rasagolla, the wall, you and I. All are Brahman.” Just as he burst in laughter, Sri Ramakrishna entered the room and touched him gently in the chest. Immediately, the Third Eye of young Naren opened and his whole vision changed. He saw the tea, the cup, the Rasagolla and the wall being made of same substance as his own body. As a matter of fact, entire world and his own self were in his vision made of the same stuff. In his case the above vision lasted for several days, which made him learn through direct experience the oneness of the universe, which was pronounced as the axiomatic Truth by the Yoga and the Vedanta long ago, and has since been validated by the Quantum Physics.

Nostrodamus, Edgar Cayce and Ramanuja Both Nostrodamus and Edgar Cayce are believed to have foreseen the future and quite a few of their predictions are believed to have come true. They were neither soothsayers, nor astrologers, but the persons who claimed to have possessed extra-ordinary power to see the past and the future while in trance. Edgar Cayce lived in the 20th century America and is credited with curing several thousand incurable patients by prescribing medicines unheard of. It is on record that Cayced prescribed a medicine for a female member of the family of Rothschild who happened to be one of the richest Americans. As the medicine’s name was unheard of, Rothschild advertised in newspapers whereupon a Swedish gentleman responded saying that his father took a patent of that medicine but never manufactured the same and he was no more. Nevertheless, he supplied the formula of the medicine to Rothschild and the latter got it produced through hired chemists. When the medicine was administered to the patient, she was completely cured. It is said that Cayce could not explain how he could suggest the medication or could see the future. But as per his version, all those things materialized before his eyes. There is a strong possibility that the Third Eye got activated in the case of Cayce as also Nostrodamus which enabled them to see the things that were ordinarily not visible to naked eyes. In the case of Ramanuja who could not pass his Matriculation examination, he was credited with solving most difficult mathematical problems instantaneously, which phenomenon astounded mathematical giants like Professor Hardy of Cambridge University. It is said that when Ramanuja was on his death bed owing to Tuberculosis, Professor Hardy came to Madras Hospital to see him. From his hospital bed, Ramanuja saw the number plate of his car, and told Hardy that the number of his car was unique for four aspects. After Ramanuja’s death, Hardy struggled to find out those four aspects. Before his death, he could discover only three aspects and he willed his property to researchers for discovering the fourth aspect. Eventually the fourth aspect could be discovered after 22 years of research. Now the question is, how could Ramanuja, who had no formal training in Mathematics, solve the hardest mathematical problem 78

almost in no time. It is said that Ramanuja had no explanation to offer except that the solution materialzed in his vision which he could see and reveal. This may be yet another example where the Third Eye was got activated.

Shiva Yoga Meditation technique of opening the Third-Eye The Yoga that deals with the technique of opening the Third-Eye is known as Shiva-yoga. As has been stated above, the Third-Eye as a gate to the cosmic world enables our consciousness to transcend the barrier of three dimension and access higher dimensions beyond this phenomenal world of matter. Shiva Yoga takes us to a higher dimension from where we can find the unity, interconnectivity and integrity of souls as all souls have emanated from the Shiva, the Absolute and the Ultimate Truth. Here, the Shiva is taken as identical with Brahman, the Existence Absolute (Sat), the Consciousness Absolute (Chit) and the Bliss Absolute (Ananda). The Shiva-yoga also teaches us how to transcend the symbol through the symbol. To elucidate it, we can meditate on the external Linga as Ishta (God as the focus of concentration) and the Linga within as Prana (the life force). Thus concentrating on an external symbol, one can go in trance and gradually lose external consciousness in the course of which the Linga-without gets merged into the Linga-within, till both slowly melt away into nothingness or the wholeness, that pervades inner consciousness. The prevalent practice to awaken the Third-Eye, however, is to concentrate on the Third Eye location, in-between the eyebrows on the forehead, for meditation. It is customary to apply sandal paste in form of Tilak or Tika on the Third-Eye location, as sandal paste is believed to have a smoothing effect on the hidden eye.

The Third-Eye in non-Hindu traditions Apart from Hindu and Buddhist traditions, the Third-Eye concept was known and practised in other traditions such as Chinese, Christian, Theosophist and the Sufi. Taoist and Chan schools of China were not only aware of the Third-Eye phenomenon but they both followed elaborate training to awaken the Third-Eye or the Mind’s Eye, held as one of the main energy centres. Incidentally, the word ‘Chan’ is a derivative of the Sanskrit word ‘Dhyan’ or meditation, and the Japanese word ‘Zen’ is a derivative of the Chinese ‘Chan’. Thus it is no wonder that the Chan school of thought, and similarly the Zen school as well, were well conversant with the Buddhist method of meditation where the focus was on the Third-Eye point. According to Taoist Alchemical tradition, the Third-Eye is also known as ‘muddy pellet’. According to the mystic tradition of Christianity, represented by mystics such as Father Richard Rohr, the Third-Eye concept is intricately connected with non79

dualistic thought. As per this tradition, the Third-Eye has the mind of Christ. According to the neo-gnostics like Samael Aun Weor, the Book of Revelation metaphorically mentioned the Third-Eye in several places. Like the Third Eye in Hindu tradition happens to be the sixth of the seven Chakras, the gnostic tradition equates the Third-Eye with the sixth of the seven churches of Asia, viz. the church of Philadelphia. The Third-Eye phenomenon was well known in Sufi system as well. Sufi philosophy is essentially dualistic, love being its essence. Its tradition of meditation is founded on the holistic, non-dualistic principle of the Divine. Like in Hinduism, in Sufi tradition also human body is divided into a number of spiritual centres, which are called ‘lataif’. Each spiritual centre in a body is associated with a particular colour. The purpose of meditation is to open and activate these spiritual centres, the Third Eye being one of the spiritual centres. Madam Blavatsky, the founder of the Theosophist Society, has identified the Third Eye with the Pineal gland, which is a tiny organ, about 1 cm in length and shaped like a pine cone. It is located between the two hemispheres of the brain. C.W. Leadbeater, a renowned theosophist, has explained that the Third Eye, when awakened, enables one to have a microscopic vision when tiniest objects like quarks become visible to us. It also helps us with macroscopic view of the universe.

Concluding Remarks Our analytical finding on the contentious issue whether the Linga combined with the Yoni are phallic symbols as the western Indologists are generally inclined to believe, or it is the miniature form of the Vedic Skambha or pillar representing Brahman as is convincingly held by the vast majority of Indian scholars, tilts, no doubt, in favour of the latter, based not only on the Vedic and the Puranic texts but also on the belief of worshippers. In the first place, the Linga is understood by worshippers as inclusive of the Yoni. Second, no worshipper of the Linga looks upon the Linga and the Yoni as sex symbols. On the contrary, they look upon it as holy representation of the Divine, the Shiva. It is also customary to keep fast and to purify one’s thoughts before worshipping the Linga. The god of sex and love in Hindu mythology is Kama Deva and Rati and not the Shiva and Parvati. As the story goes, it is the Shiva whose anger burnt the Kama Deva into ashes when the latter tried to arouse sex desire in the Shiva to break his meditation. Thus the ascetic Shiva is looked upon traditionally as a detached Maha Yogi, while his consort Parvati is held as representing Shakti or the energy. Neither of them had anything to do with lust or materialistic desire. Third, the plain meaning of the word Linga is mark or symbol and not phallus. The Sanskrit word for phallus is Shishna. Fourth, the description of the Shiva as the Formless, Infinite, above all 80

qualifications, without beginning or end etc. in the Linga Purana and the Shiva Purana make it amply clear that the Shiva is held as the Brahman or Sat-ChidAnanda in both Alinga (formless) and Linga form (in symbolic form). Lastly, the Skambha Shukta in the Atharva Veda and its reference in the Linga Purana establish a strong link between the Vedic Skambha and the Puranic Linga. As for the concept of the Third Eye, it is traditionally associated with the Shiva, referred in the ancient texts as the inventor and the preceptor of the Yoga. Our findings based on the Yoga and recorded experiences of revered spiritual leaders as also of some extra ordinary individuals, is that the Third Eye is not a fiction or chimera. It is the key to extra sensory perception (ESP) that lies within us, and can be activated by Yogic processes through meditation. The person whose Third Eye is fully awakened can access the cosmic world at both microscopic as also macroscopic levels. The past, present and the future events surface before such person and the mysteries of the cosmic world get unfolded. Our study reveals that the mystery of the Third Eye was known not only to Hindu Yogis and Buddhist monks in India, but also to Taoists, Chan and Zen practitioners, Christian and Sufi saints and mystics as also to Theosophists and advanced spiritualists of other faiths as well. From the example of Ramanuja and Edgar Cayce who were not yogis or monks, but commoners, it would appear that the Third Eye could effortlessly open in an individual without any austerity or elaborate practice overtly undertaken. Those who subscribe to the theory of re-incarnation like the Hindus and the Buddhists, explain such phenomenon with reference to the past life austerity and penances undertaken by those individuals. For those who do not subscribe to the theory of re-birth, there is no plausible explanation for the activation of the Third Eye in a non-practitioner like them. It is, however, a fact that extra sensory perception is a subject of serious research among scientists, particularly neuro biologists, who do not dismiss such phenomenon as unreal or improbable. Yoga, which was earlier looked upon as esoteric or mystical is now getting recognition from the community of scientists after the effects of the Yoga have been recorded, experimented and experienced. The activation of the Third Eye is, however, a subject of advanced Yoga and is yet to pass the scrutiny of experimental science, despite the instances of Ramanuja and Edgar Cayce. Such experimentation is difficult owing to the fact that an advanced Yogi whose Third Eye has awakened will rarely submit himself to scientific study or researches. Nevertheless, the gap between the experimental science and the empirical science, between the science of matter and the science of mind and consciousness, between physics and neuro science, is getting bridged by the day. The day may not be far off when the mystery of the Third Eye gets unravelled to us with scientific evidence and explanation. 81

You too have a third-eye Even if you don’t wear a bindi between your eyebrows or believe in the presence of the sixth chakra, you still have one. I’ll prove it to you this way: Just take out your brain. Slice it in half-lengthwise. Push aside the thalamus and there it is, nestled in behind the third cerebral ventricle and sitting right above the superior colliculus. Your third eye, also known as the pineal gland. It is the only structure of the brain that doesn’t exist as a pair. The pineal gland first sparked my interest as I sat in a neuroscience evening class a long time ago. I listened to the teacher explain the function of certain areas as he poked a sheep’s brain with a toothpick. When he got to the pineal gland, he started by saying it has an endocrine function—like most areas in the brain, it is in charge of producing hormones. It regulates circadian rhythms (wake/sleep patterns) by producing melatonin. Then, under his breath he said, “The pineal gland is an enigma.” And the subject was dropped. So, naturally, I googled it. And lo and behold, the pineal gland is a pine cone sized controversy! Depending on whom you ask, here’s what you might get:

The pineal gland is: 1. The seat of the soul 2. A portal to another existence 3. A connection to divine guidance 4. The telepathic power point 5. A gate that leads to inner realms and spaces of higher consciousness Some say the Egyptian Eye of Horus is a symbol for the third eye. Or that the sixth chakra Ajna is the centre of higher intellect and by tapping into it, one transcends earthly delusion and awakens the true self. So, how do we open our third eye? Thank Shiva, the answer is simple: Yoga and meditation. In fact there are studies proving that meditation triggers the pineal gland to produce melatonin, creating the relaxed state of sleep in an awake brain. Blood pressure lowers, the heart rate decreases, breathing slows. In our chaotic and hyperactive world, this seems like a necessary coping mechanism. Try this: Find a quiet and comfortable place to sit as you always do for meditation. Align the spine without force. Be tall, not stiff. Engaged with purpose and with ease. Close the eyes. Open up a special pocket in the mind for thoughts about the past and future. Take those thoughts and put them away for 82

now. There is no worry about what has happened or anxiety about what is to come. You are fully present in the now. You are whole. Become aware of the breath. The sensation of air moving into your nostrils, filling the lungs. Feel the belly rise and fall. Notice the breath getting deeper and more full. Warmer and more healing. As a thought pops by to say hello, be unattached. Let it go. Use the breath as an anchor. Stay with the breath for as long as you can, need, want. And when it’s time to come back, open the eyes slowly. Let the light trickle back into the gaze, unfocused, soft. Become aware of your surroundings without looking around and stay grounded as you stand up or lie all the way down to rest. Welcome to your third eye. Whether it helps you access your inner psychic, takes you to a secret world, or connects you to a great consciousness, enjoy the calm, appreciate the quiet, and visit it whenever you need a break from the hoopla.

Simple methods in order to help you opening your third-eye The third-eye also referred to as the brow chakra, or Ajna is a very important energy centre that is used to perceive the spiritual world around you, but in order to use it, it must first be opened. To do this you can use many different types of methods, techniques, and exercises in order to strengthen your ability to use your third eye. You can experience, and perceive many different things when your third eye is opened wider than it usually is. You can see such things as spiritual entities, auras, energies, and even see into different planes, and dimensions. The third-eye is greatly connected to your sixth sense, and is the main way that you perceive the other spiritual realms. When you have your third eye open you have more of a tendency to be drawn to mindfulness, focus, critical thinking, and intuition. All these skills, and benefits can help you in your life in order to progress growth, and experience along your path. Once you open your third eye you can always close it again by just imagining it closing, or allowing it to close on its own. It will never close completely, but it will be less widened in order for you not to continue to perceive the sixth sense fully. It is never good to keep any of your chakras completely open all the time, especially your third eye this is due to the fact that you will be letting in certain influences that you are not expecting, and may even become overwhelming if left unchecked. It is always important to remember to keep your body in balance even in your energy centres, but with proper control in understanding everything will go smoothly, and you will gain the benefits that you desire.

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Here are some simple methods in order to help you opening your third-eye: Method One: For opening your third eye is to get into a meditative state as explained above, and to focus upon the spot in between your eyebrows, this is where the third eye energy centre is located. You will want to focus on that spot, and push energy to it in order to open your third eye. While you are doing this you also want to envision your third eye opening. This should charge, and empower your third eye allowing it to open. Method Two: For opening your third eye is to take your pointer, and index finger while they are the only fingers extended on your hand, and trace a circle around on your forehead, while focusing on that spot. This will help to activate the energy centre, and sort of awaken your third eye. For this one too you might want to also imagine an eye opening on your forehead. Method Three: For opening your third eye is to meditate, and use your visualization skills, so that the third eye sort of opens by itself. It doesn’t matter which way that you meditate, or what type of meditate you do my friends, The point of this method is to allow you to awaken your third eye by charging it with the energy that you get from meditating through visualization of different things, or even just sitting quietly. It is a way of provoking your third eye to open, because in this state you allow yourself to be more open. There are a lot of other methods that you can you open your third eye, but these are a couple that are simple, and help get you started.

Method Four: Trataka, the Meditation Technique of Third Eye The meditation technique which you are going to read is ‘Trataka’ (also known as third eye meditation). In the belief system of ‘Tantra’ and ‘Hatha Yoga’ there is a concept of Kundalini . Have you ever heard of Tantra or ‘Hatha’ Yoga ? If not then let me tell you very briefly that ‘Tantra’ is a sort of esoteric spiritual path that involves doing a number of activities which seem bizarre and odd to many people. Soon I’ll write a separate article on Tantra. ‘Hatha’ Yoga is a branch of Yoga and it involves indulging in various physical exercises and breathing routines (known as Pranayam.) Many things in ‘Hatha Yoga’ and Tantra are common’ . In this article, without going into the details of Tantra, Hatha Yoga or Pranayam, I have tried to present a simple meditation technique of third eye. The topics of Tantra, Hatha and Pranayam will be covered in other articles soon. It has been discovered that there are seven chakras (or points of consciousness) in our body. These Chakras (literally Chakra means rings) are situated at 84

different points in our body. Among these Chakras, the sixth Chakra is known as ‘ Aagya Chakra’ located between the eyebrows and is said to be the seat of the mystical “third eye”. The physical location of this chakra is at the centre of our forehead. Just above the place between our eyes. It is believed that Kundalini (the energy field) travels from the first Chakra (also known as Muladhara Chakra, situated at the base of our spine) and travels to 2nd, 3rd, 4th…..chakra to reach the 7th Chakra of Sahasrara. Here it meets with the Supreme Consciousness- Shiva. The ‘Agya Chakra’ is the 6th chakra (the second last Chakra in the path of Kundalini). This third eye meditation revolves around this sixth centre of consciousness – Agya Chakra. This Agya Chakra’ is considered as the centre where our third eye resides. Though there is no physical third eye present in the body but at a more subtle, spiritual plane it has been experienced by many people that a stimulating centre of consciousness exist here. Trataka (or third eye meditation) is the meditation technique of ‘Agya Chakra’. When we focus our awareness on third eye, we automatically and instantly attain a meditative state. Now without further going into the scientific explanation or spiritual significance of this meditation technique let us learn the exact method of this simple meditation technique of ‘Trataka’ which may take you into a meditative state instantly.

The usual Method of Third-Eye Meditation [Please don’t do this meditation in train or bus i.e. while traveling. You’ll not be able to do it properly when your body is in motion. ]  Sit in the lotus pose (cross legged). [if it not possible for you then sit comfortably on chair or bad]  Keep your spine straight.  Close your eyes.  Inhale and exhale deeply for three times.  Now concentrate on the middle of your forehead around the area which is a few centimetres above the middle of your eyes.  Keep your eyes closed and draw both of your eyes towards this centre point of third eye. I mean just look upwards with your eyes closed . Focus your closed eyes at 20-25 degrees above just at the centre of the forehead (at the place of third eye.) Now slowly at about two-second interval, start counting in your mind backward from one hundred to one (that is 100,99,98,97….and so on). As you do it, keep your eyes centred towards the third eye. 85

Here I want to clear a doubt which comes in the mind of many people. Well it seems too vogue to know the exact position of third eye. In the middle of forehead is OK. But as I try to concentrate my both eyes at that point I get confused where is the exact point of third eye ? Is there a way to know that I have centred my eyes exactly on third eye? Answer : To know exactly that you have centred your eyes on the third eye is very simple. As you draw your eyes towards the centre of forehead by looking upwards at 20-25 degree angle, at a particular point both of your eyes will become still, absolutely motionless. You will feel as if a force is slowly pulling your eyes towards itself. It will be just like a magnetic attraction. As and when you experience this state, you’ll be at the right point !  Do you know what you’ll feel ? You’ll feel a pleasant strain on your eyes.  Yes ! a pleasant strain in eyes. There will be a strain but you will enjoy it. By the time you reach 3..2…1(in backward counting), you will feel a strange sensation in and around your third eye. There will be a feeling which is difficult to describe in words. Keep your concentration on third eye. Once you achieved this state of stillness of eyes many of you will feel as if you can see your thoughts. Just like a screen you will see your thought appearing before you Have you ever thought what is the source through which we see the inner thought process of our body ?. When you close your eyes there are many things which we see and observe. We observe all those things through third eye. Your thoughts will stop. If they appear at all, you will be able to see them like a dream. In this situation you will realize the real watcher in you. You will be able to easily perceive the witness inside you. Something different from body and mind and yet a part of you.  Just be in this state for 10-15 minutes.  Now slowly return from this state to the state of normalcy. Release the strain from your eyes and slowly shift them from the third eye to their normal position. Let them loose and free. Move your consciousness from the third eye.  Be still for few minutes. Allow the eyes to retain their normal movements. Inhale and exhale deeply for three time. Slowly open your eyes. Your meditation is complete. 86

This third eye meditation is a very powerful method for developing concentration. This is also a very, very helpful exercise for eyes too. Your eyes will remain healthy. No matter how much strain and tension your eyes are subjected to in a day, doing this meditation daily in morning and evening insure your eyes against any further damage. Meditating on ‘Agya Chakra’ is also believed to be helpful in developing intuitive power. Doing this meditation regularly certainly helps in developing intuition but I must clarify that the concept of intuition and clairvoyance are beyond the scope of this website. Here we will restrict ourselves with just learning meditation. Please note that we should not learn meditation for gaining some kind of meta-physical or supernatural expertise. Learn meditation for the sheer joy of meditation, for the bliss it provides us. If you expect something from it, you will deviate from the path . Don’t expect anything and you may get many rewards.

Few Words of Warning: Though I have taken care in explaining this meditation technique of Trataka by telling you just that which is sufficient for you. I still feel that you should be aware of the sensitiveness of this meditation and about some precautions which you should follow while trying this. When you meditate on Agya Chakra, you meditate on a part of your subtle body. It may happen that when you meditate on your third eye, you feel that the centre of your forehead is heating up. When it happens it indicates that the third eye is attracting energy of the Kundalini. Though this heating is not harmful, you should be very careful. There may be a feeling of hotness with itching on third eye area. As and when it happens stop immediately. As a layman who does not know the intricacy of this Kundalini and its various paths, it’s better to limit oneself to the process of meditation only i.e. achieving a still and thought-free state of existence. Please don’t indulge in this meditation too deeply if you start feeling too much hot sensation on your third eye area. Few things should be used only in moderation if we do not have the capacity to handle their larger implication. So be happy and be meditative. Try third eye meditation without giving any thought to Kundalini awakening. Just do what has been told and you will be in meditation. The awakening of Kundalini is a concept of yogis who are full time dedicated to this subject. We, as a common men and women of twenty first century, neither have the time nor the patience which is required for Kundalini awakening.

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Nevertheless, if you do want to know more and experiment on this, please consult a yogic expert who can personally guide you. As far as meditation is concerned what I have told you is enough.

Some Book References (1) B. N. Pandit, Specific Principles of Kashmir Shaivism, Published: Munshiram Motilal Publishers, New Delhi, 1997. (2) Jaideva Singh, Pratyabijnahrdyam (The secret of Recognition), Published: Munshiram Motilal Publishers, New Delhi, 1998. (3) Jaideva Singh, Vignana Bhairva: Divine Consciousness, Published: Motilal Banarasidass Publishers, New Delhi, 1998. (4) Abhinavgupta, Tantraloka, Vol 12, Published by KSTS Srinagar, Kashmir, 1918-1938. (5) Kamlakar Mishra, Kashmir Shaivism (The central philosophy of Tantra), Published: Satguru Publications, New Delhi, 1999. (6) Stein, Dr. Aurel, Rajatarangini (Tr.) (7) Adi Shankara, (a) Dahshinamurti Stotra (b) Tattwabodha. (8)Abhinavaguptapada, (a) Ishwarapratyabhijnya Vimarshini (b) Paramarthasara, and (c) Tantraloka. Pub. The Kashmir Series of Texts & Studies, Srinagar. (9) Mahadevan, Dr. T. M. P. The Hymn to Sanhara, Madras, Pub. Ganesh & Co. (10) Kaul, Jankinath, “Trika Shasana Ka Aavirbhava,’ in MALINI, Pub. Kashmir Shaiva Institute, Gupta Ganga, Kashmir 1870. (11) Pandey, Dr. K, C., Abhinavagupta – an Historical & Philosophical Study, Pub. Chowhhamba Sanskrit Series office, Varanasi. (12) Lakshman Joo, Swami; Lectures on Kashmir Shaivism (unpublished) (13) Chandogya Upanishad (14) Dattaatreya, Avadhoota Gita. (15) Mundaha Upanishad. (16) Woodroffe, Sir John. The Garland of Letters. Madras, Pub. Ganesh & Co.

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Contents Understanding Hindu Philosophy in General Introduction on Kashmir Shaivism The Synopsis Swami Laxmanjoo More On Meditation Illustrated from Facebook Warning before You Start More On Meditation; Bhagavad Gita citation Breath Asana Ajapa-Gayatri Importance of the breath Balancing Ida and Pingala Nadis (Ancient Teachings of tantra and Kundalini Yoga) Conscious breathing; Meditation posture; Six Stages of Ajapa Japa The necessity of mindfulness Complete system of mental training Cakrodaya Pranayama – Awareness of breath Pratyahara Dhyana Vedha Diksha – Initiation Dharana The Netra Tantra The Power of the Third-Eye Significance of the Third-Eye Story of Andhaka Mystery of Shiva Linga and Third-Eye Interpretation of western Indologists Interpretation of Indian scholars based on the Atharva Veda Shiva in form of Skambha in the Puranas Why the Vedic Skambha in the Linga – Yoni form Names of twelve Jyotirlingas Pouring of water on the Linga explained Concept of the Third-Eye Shiva’s Third-Eye Third-Eye activation in Mahabharata Modern anecdotes – experience of Swami Yogananda Experience of Swami Vivekananda Nostradamus, Edgar Cayce and Ramanuja Shiva Yoga Meditation technique of opening Third-Eye 89

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The Third-Eye in non-Hindu traditions; Concluding Remarks (80) You too have a third-eye Simple methods in order to help you opening your third-eye Here are some simple methods in order to help you opening your third-eye The usual Method of Third-Eye Meditation Here I want to clear a doubt which comes in the mind of many people Few words of warning Some Book References Contents © January 2018 – Gayatri Meditation Centre, Ghent, Belgium (Non-commercial – Free download) © Philippe L. De Coster

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