Mahartha Manjari Mahesvarananda.pdf

THE MAHARTHA-MANJARI

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Translated by

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ABOUT THE BOOK

This is an English translation of the famous

Sanskrit work of Kashmir Saivism written

by the Yogin saint Mahevarãnanda of 14th Century, who seems to have migrated from the border of Maharashtra and Karnataka to

Kashmir as the text of Mahãrtha-mañjari is written originally in Maharashtrian Prãkrta and only translated and commented by the author himself into Sanskrit. The text comprises just seventy verses within which small space, however, the author has compressed almost the entire Trik system of Kashmir so thoroughly and beautifully that it has become one of the best expositions of the system but had remained unavailable in English until now owing to have remained untranslated. The ordeal in the translation was the

involvement of the elements of. Navya Nyaya in the commentary to a certain extent owing to have been written in the post-Gañgeavara era as well as its ideas having been rooted deeply in the Vedic Yoga and the Bhagavadgita’s meta-physics. By virtue of our long dealing with these systems in depth, we suppose we have been able to do full justice to the precious ideas of the great Yogin and made it easy to understand him and the mode of his yogic sãdhanã of So’ham as basically hamsa which is the way of elevation of Vedic seers to seerhood.

The book is valuable asset to scholars, students, researchers of Philosophy, Yoga, Kashmir Saivism, Saivism. as well as practitioners.

ISBN 978-81-87471-71-4

ABOUT THE AUTHORS

Professor Satya Prakash Singh is renowned Vedic scholar. He is a Ph.D. of the Banaras Hindu

University and D.Litt. of the Aligarh Muslim University; former Chairman of the Department of Sanskrit and Dean, Faculty of Arts, Aligarh Muslim University. He has been an Editorial Fellow in the Centre for Studies in Civilisations, New Delhi also Director of Dharam Hindu International Centre of Indic Research in Delhi and Director of Vedic

Research Centre in New Delhi. He is the recipient of a number of prestigious awards including Ganganath Jha Award of the Uttar Pradesh Sanskrit Academy, Rajaji Literary Award of Bharatiya Vidya Bhavan, Swami Pranavananda Best Book of the Year Award

in Psychology, Bãnbhatta Puraskãra of Sanskrit Academy, Uttar Pradesh, besides President of India’s Award of Scholar of Eminence. His

publications include: 1. Sri Aurobindo and Whitehead on the Nature of God, 2. Sri Aurobindo, Jung and Vedic Yoga, 3.Upanisadic Symbolism, 4.Vedic Symbolism, 5.Life and Vision of Vedic Seers: Visvamitra, 6. Life and Vision of Vedic Seers: Dirghatamas, 7. Vedic Vision of Consciousness and Reality. 8. Yoga From Confusion to Clarity (5 Volumes); 9. History of Yoga; 10. Life And Vision of Vedic Seers: Kavasa Ailusa; 11. Life And Vision of Vedic Seer: Dadhyañ;. Swami Mahesvarananda is an accomplished yogin besides being deeply grounded in the study of yogic literature of a variety of shades including Vedic, Tantric, Saiva, Vaisnava and Buddhist. He has been initiated in yoga practically by a reputed yogin while living in his company for quite some time in a sacred cave in western Uttar Pradesh. He has co-authored 5

volume book entitled - Yoga From Confusion To Clarity - Foundation of Yoga; Psychology of Yoga; Asana, Sat Karma, Mudra, Pranayama, Pratyahara, Dharana, Dhyana, and Samadhi.

Rs. 595

TH F MAHARTHAMANJARI OF

MAH, S VARANAND A

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THE

MAHARTHA -MARJAR OF F.

MAHESVARANANDA (•1

IdI41’’JP
Translated by Professor Satya Prakash Singh Swami Maheshvarananda

STANDARD PUBLISHERS (INDIA) NEW DELHI

First Published 2013

ISBN 978-81-87471-71-4

© The Authors

All rights reserved, including translation into any language (Indian or Foreign) any form, or by any means (electronic, photocopy or otherwise) reserved. No matter to be published without written permission of the Publisher.

Published by Mohindra K. Vashistha for

STANDARD PUBLISHERS (iNDIA) 225, Gupta Palace, A-2/42, Rajouri Garden Main Road (Near Metro Station) New Delhi-hO 027 (India) Tel. No. 91-011-25415043, 25435043(0) 91-9871009093 (M) Fax No. : 91-011-45261575

E-mail: [email protected] Website: http://www.indianbooksworldwide.com

Cover Design by Swami Maheshvarananda

Printed at

New Elegant Printers, New Delhi Rs. 595

/

Baba Sripãda of Vraj Academy, Vrindavana

Contents

Table of Transliteration

2

Introduction

9

THE MAHARTHA-MARJART

21

(With Commentary àf SrI Mahevaränanda) Glossary of. Important Terms in Kashmir Saivism

1.73

Index

199

INTRODUCTION

Mahãrtha-mañj arT is an important text of Kashmir Saivism. It belongs to the 14th Century A.D. and is written in Maharastrian Prãkrta, but at the same time, its Sanskrit version was also presented by the author alongside the commentary known as Parimaiã. It is a work of just seventy verses. What is particularly significant is that it is claimed to have been the result of the state of superconsciousness. This has been revealed by the author at the end of. the work by way of acknowledgement of his indebtedness to an accomplished yogini appearing suddenly before him following his performance of

worship of his deity, namely, parama iva or Bhairava with patched cloth on her body, trident and skull in her hands. The relevant verse reads, of course, in translation, as follows: Composed summarily in seventy verses knit throughout by the thread of inspiration imparted by a Bharavi, clad in patched garments, holding a trident and skull in each of her hands.

She appeared to me in a state I had just awakened, after completing my daily worship; She took certain promises from me.

11

Mahãrtha-mañjari of ri Mahevarãnanda It would be symbolic to take this verse as of the nature of a dream poem as of the sort of Kubla Khan of the English poet Coleridge. It would be much better to regard it as a creation of the state of superconsciousness attained by the author in the course of his meditative worship of the deity and as a suitable background for his initiation by the yogini. As regards the author of this verse, that is Mahevarãnanda, a fully accomplished yogin of the class of Kashmir Saivism with

Sivãnanda as his grand teacher. ivãnanda is said to have taught directly a set of three female students, namely, Keyurvati, Madanikä and Kalyãzikã. From amongst them, it is Keyurvati who seems to have been the teacher of Mahevarãnanda initially as both were followers of Krama system of Saivism. The real inspiration, however, particularly for writing Mahãrtha-mañj arT, as is obvious from the account of his concluding verse of the text, appears to have come to him from this yogini who appeared all of a sudden and having accomplished her mission, disappeared in the same way. In course of his commentary on verseS No.55, Mahevarãnanda has given an autobiographical note which also provides us some inkling into the manner of his sãdhanã and self-restraint in his way of life, through the quotation of a verse equating the pleasure of an Indra sleeping under the shade of the bosom of Sáci, his wife, in the heaven, with that of an insect taking turns in the hell. On the problem concerned, he states that many a Sivãnandas, Mahãnandas and Mahevarãnandas have collectively discussed among themselves the problem and have concluded in favour of self-restraint and perusal of the illumination of the pure consciousness instead of lurking after enjoyment howsoever attractive. It is as a result of the self-restraints and decisions that

the traces could develop this path of rnahãprkãa, great illumination. 12

Introduction

The illumination lies in the elimination of the intervening nasal sound between the inbreathing sound, hath, and out-breathing, sa. This renders the combined sounds into hathsa which becomes

a powerful mantra, a most primary and fundamental reference to the Self. With this bridge of sound, pure and empowered with discretion, the Self is revealed as much as if displayed in its function to separate milk from its mixture with water, its clean whiteness indicative of the ultimate purity. These qualities of hathsa were recognised at the time of the Rgveda as early as at the time of seer Vãmadeva. This is evident from the pre-eminence which has been accorded to the haiñsapadi mantra occurring at Rgveda, IV.40.5 in the hymn seen by seer Vãmadeva Gautama and addressed to Sürya as its Devatã. The mantra reads as follows:

Hathsaz ucisad vasur antarik,ya sad Hotã vedLcad atithir durona sat. Nrsad varacad rtaad vyomasad, abjã gojã rtaja adrijã rtam. (The Sun) as a Swan takes its seat on what is pure, particularly in the intermediate space and yet pervades all. At the same time, it acts as the real agent of Sacrifice sitting in the sacrificial pit as well as in the house. It also dwells within humans, in places whichever are choicest in the law of universal dynamics, in the pure space and is apt to emerge out of water, out of the earth, out of the law of universal dynamics, out of even the mountain since it is directly the Rta itself. All these attributes accorded to this Devatã, under the

denomination of Dadhikrã, meaning what moves as soon as captured, apply apparently to the sun just symbolically but really 13

Mahãrtha-mañjari of ri Mahe.varänanda do mean to the Self as it stands beyond the grasp of the human mind. This symbolism has been decoded in a 1.gvedic statement at one place where it is said that the sun is the Self of the mobile and immobile both. He is the Self, Atman, immobile in the sense of their existence, while mobile in the sense of existence as well as consciousness.

In yet another Rgvedic mantra placed at RV.I.164.38-9 and seen by seer Dirghatamas, there is a reference to breathing-in and breathing-out interlinked by an inner controller described as svadhã, meaning self-force. They remain constantly interconnected by it in their movements both ways in coming together as well as departing from each other. They have also been characterised as the meeting ground of mortality and immortality where obviously mortality stands for the breaths and immortality for the Self. They have also been termed there as prãñ and apãñ, meaning respectively as breathing-in and breathing-out. It is out of these primeval terms that the subsequent finished denominations prãia and apana have been formed.

Statements about these functions of breathing-in and breathingout in such a minuteness is obviously indicative of the Vedic seer’s considerable devotion to his practice on this kind of prãiiãyãma as an important part of his tapas or yogic sädhanã. Obviously, it was a devotion undertaken by way of transforming a natural and automatic physical function of the body into the yogic. Vijñãna Bhairava describes the technique of meditation of hathsa as follows:

I1t’1% 1i’ö 1M jgzii I cILIT oL1L iRic ‘i 14

I’qIct%I I

Introduction

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There is the great joy (of conjunction of ‘sa’ and ‘ha’ i.e. so’ham) which is like a sacrifice of I-consciousness). Pursuing it and resting in it, one becomes identified with the great goddess and thus attains Bhairava. The breath is exhaled with the sound ‘sa’ and inhaled

with the sound ‘ha’. Thus one always recites this mantra haiñsa.

Throughout day and night, he recites this mantra 21,600 times. Such is the recitation of the name of the goddess which is quite easy to accomplish; it, however, is difficult for the ignorant. The mantra hamsa is repeated in every living being automatically in each round of breathing-in and breathing-out. It is, normally, repeated 21,600 times day and night. Since it is repeated automatically without any effort during breathing-in and breathing-out, it is also known as ajapa-japa, i.e., repetition that is going on naturally without any body repeating it. The sounds of breathing-in and breathing-out resemble hath and sai. It is also called hathsa man tra as well ajapa-gayatri. When a yogin practises with intensive awareness, the prana and apana get equilibrated. Equilibrium of prana and apana raises the dormant kuizdalini that lies three and a half folds at the base of spine. Then such a yogin hears a number of pleasant sounds but he does not dwell on these sounds but dwells on the para-nãda which 15

Mahãrtha-mañjari of ri Mahevarãnanda is anãhata nãda. By dwelling on this nãda, the citta of a yogin gets dissolved paving way to viuddha caitanya — the highest state of Conscioushess.

Nãda is audible at vaikhari stage. but it becomes subtle at the madhyamã stage and finally, when it reaches the payanti stage, it is no longer audible. The yogin now, experiences jyoti (light) where all vikalpas no longer exist and he experiences the state of sup,er-consciousness. Hamsa is thus that manifestation of nãda which is symbolic of life due to its being repeated automatically during breathing-in and breathing-out while anãhata nãda is symbolic of prazava. By intensive awareness, there arise subtle stages of nãda. Though sãdhana of hathsa is dhvani yoga; it involves intensive awareness of a yogin on his. breathing-in and breathing-out, where the prana rises .upward appearing as a. sound. Therefore, hamsa sãdhanã is a subtle practice of präna yoga, which is quite different kind of pränãyãma. According to Abhinayagupta, Tantraloka V.131: From the uccãra of this general praza,, there vibrates an inarticulate and imperceptible sound which is known as varza. This goes on continuously and naturally in every living creature. In it lie all the vartyas latently in an undivided form and is ceaseless, therefore, it is called anãhata, i.e. unstruck, natural, uncaused. (Tantraloka 6.216)

16

Introduction

Jayaratha comments on this state as follows: In this inarticulate, imperceptible anãhata nãda, all the varizas lie latently in an undivided way. Since all the varnas originate from this nãda, therefore, it is called varia. Clarifying further, Abhinavagupta states as follows: The srs(i bija and sathhära bija are its main forms. (Tantraloka V.132) Jayaratha explains it in the following words: I

The srsti bija and samhãra bija are the main points of its revelation.

Srsi bija is ‘sa’ which denotes breathing-out while breathing-in is sathhãra bija and is denoted by the letter ‘ha’.

Ksemarãja in his commentary on iva-Sütra, 111.21 explains the practice as follows: Mrtyujit (Netra Tantra) states in the beginning as under: “One should give up gross pranãyama and even the inner subtle one and thus the highest pulsation of consciousness which is beyond even the subtle pranayãma is obtained” and ends with ‘enter the highest state with one’s mind as a knower’. (VII1.12)

17

Mahãrtha-mañjari of ri Mahevarãnanda Commenting on verse 111.43, he quotes as follows: Bhattakalla(a, in order to confirm the causality of prãna has said in Tattvãrtha-cjntãmani —

‘Consciousness is first transformed into prana.’ Here prãza is the universal Life-force which makes manifest both subject and object and is the connecting link between consciousness and various organs of man.

The same technique has been carried on here by ri Mahevarãnanda in the transformation of the functions of

breathing-in and breathing-out into the §ãmbhava as well ãnava techniques of yoga, thus making yoga easy of practice. What the Bhagavadgita has accomplished from the viewpoint of spirituality and morality in bringing the sublime philosophy of the Upaniads down to the earth and its applicability to such a tough situation as at the front of war, which is elucidative of the

most arduous situation of life, the same has been done by ri Mahevarãnanda.

Mahevarãnanda goes a step still further in showing the possibility of seif-realisation through keen attention on the breath in its movement both ways which is operative naturally and necessarily and. get it transformed into the easiest and most sacred man tra showing how the individual self is essentially the same as the universal and the transcendent.

This is evident from his acknowledgement of this fact towards the end of the work in,the following verse:

18

Introduction Enameva mahãrtham

Yuddhãrambhe päñdupu trasya Sodasahasra-aktir

Deva upadiati sma mãdhavah. 69 The result of this sãdhanã, though so simple, is by no means small. It is redemptive from the drudgery of birth and death. This has been made clear by the author through the verse as follows:

Hanta rahasyam bhanãmo Müdha ma bhramata garbhagôleLu. A tyãsann am Izrda yam Paryãlocayata tasya codyogam. I am glad to disclose the secret to you so that you may not have to take rounds in the circle of birth and death

foolishly. The secret lies in observing closely the activities of the heart which is so close to you. Breathing-in and breathing-out is the most fundamental activity of the heart. Control of the heart by such a close observation of this activity is the way out of the drudgery of life as suggested by the author which is simplest possible and has aptly been characterised as mahãn, great. We are grateful to Shri Mohindra Vashistha, the publisher and all those friends who have sered as the source of inspiration in course of translating this work. We are also thankful to Dr. Arun Mishra, Director (Academic), Indian Council of Philosophical Research, New Delhi, who deserves special mention for going through the rendering as it was due to the involvement of the technique of Navya Nyãya, new school of logic, in its 19

Mahãrtha-mañjari of ri Mahevardnanda commentary. We hope this translation will be liked by people at large and grateful to Miss Nancy Dean Mercury, Yoga Teacher and Artist, California, U.S.A. for her help in proof reading and copy-editing of the work. The graphics used in the book are not our own creation but they have been drawn from diverse sources to create the conceptual theme of the book. We acknowledge our indebtedness to all those agencies responsible for creation, production or reproduction, as the case may be, of these graphics.

Authors

Vasanta Paflcami

January 28,2012

20

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4

THE MAHARTHA-MANJARI

(With Commentary of ri Mahevarãnanda)

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Mahãrtha-maiijari of ri Mahevarãnanda Now is being explained the meaning of the Text. The author of the text is going to present the introduction to the text meant for expounding the unique system of non-dual. By virtue of being an acknowledged authority on the subject, he is in a position to reformulate the system and engage himself in the text as follows:

Bowing down on the eternally pure feet of the teacher in the form of the great illumination, Mahevarãnanda is going to compose the title Mahãrtha-mañjari (for the sake of the ‘spreading out its) fragrance. (1) Indeed, it is certain that there is a deity of everyone meant for devotion by him. In this regard there is no dispute at all. Whatever be the difference, it concerns only the name and form of the deity concerned. After deliberation on the problem thoroughly, what emerges as the pith and substance of the entire perspective essentially is the throb of the self-awareness of the person concerned which is the object of devotion as the deity. The significance of this conclusion gets confirmed on deliberation the line of the Pratyabhijña’s thinking compressed in its statement describing it as (that deity is) ‘bare throb’ (of self-awareness) over and above all deliberations. That self-awareness is the guru, teacher, and hence is the bestower of favour to one and all as is suggested by the derivation of the word guru as one who throws light on the mode of behaviour in the world. In the absence of that light people all over the world would have turned into blinds and deaf. And that (throb of self-awareness) is ultimately a

synonym of Prama iva in the form of Atman (Self), the great knower, as has been pointed in the Siva-Sütra: Gururupãya. 11.6 Teacher is the means to access to the Divine.

27

Mahãrtha-mañjari of ri Mahevarãnanda His two feet are knowledge and potentiality for action as indicative of autonomy. The word carana (used for feet) is (understandable as the means with the use of which it is made possible) to move, go, attain, understand and enjoy in the world. Bowing down to both those feet js suggestive of acknowledging the utility (of knowledge and power of action) in ascending the height (of seif-realisation). The act of bowing down is suggestive of harmonisation in the powers of speech, contemplation and physical action. Great enlightenment is the powerful revelation of the Supreme Lord. The second thing suggested hereby is the devotee’s awareness of His revelation. This is the rationale behind

the verse’s beginning with the word natvã and ending with mahevarãnanda,z. Mahevarãnanda, as such, begins to compose the book which amounts to making people at large able to experience what he himself has experienced. Mañjari also, though appearing as somewhat different from flower, is indeed a bunch of flowers. Stringing of flowers, etc., is a way to handle easily flowers, etc. That handling is motivated by the universal desire to smell an enhanced state of fragrance. By means of this simile is being expressed the appropriateness of deliberation (vim aria) as the medium to take the world as an opportunity to fulfil the twofold objective of enjoyment and liberation. (1) T%T

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30

Mahãrtha-mañjari of ri Mahevarãnanda Now, inkling to expound the meaning of the text along with its purpose, the author turns to explain the sense of deliberation (vimara).

Let the great light (of Parama iva) expand spreading its illumination in the form of deliberation relating to which various disciplines of knowledge end up only with determining the denominations. (2) Here the great light depends on the illumination of different illuminers since the act of illumination is the very nature of the illuminer in determining the form of its action — It is by means of the act of illumination that knowledge throws its light inward as well as outward. Since apart from its cognisance, anything cannot be considered to be in existence, the world (needs to be) admitted as of the form of sheer cognisance. As an existent cannot be admitted as on object of knowledge without having been made objects of cognisance, knowledge becomes coincident to existence ultimately. As such, as per the position of the devikä-krama all the thirty-six components of the reality are .coincident only to the light (of consciousness). Deliberation on the nature of each and every component also leads to the same conclusion in all its endless diversity of manifestation. Therefore., it is imperative to experience the growth of the light. This experience is the great way known as upaya. Now in view of the thinking of the nihilistic school of Buddhism admitting only non-existence as the ultimate reality and behaving under the parameters of the same line of thought, and taking the

31

Mahãrtha-mañjari of ri Mahe.varãnanda diversity of the world also in keeping with the same view the outcome ought to be in keeping with the same way of thinking, which obviously would be entirely unsuspected end of the entire procedure of contemplation endingup in inexplicability of the reality. In view of this apprehension, the author inserts in the text the adjective nicalodyota, the ‘constant illumination’ indicating to the self-evidently illuminative nature of the light (of the Self) serving as the illuminer of the world and hence leaving no scope for thinking in favour of nihilism. Even after admitting so, the problem remains that in spite of wounds and perspirations as determinants of one’s behaviour in matters worldly in any case continues to move on without waiting for deliberation on the Self. Moreover, even after treating that objection as null and void whatever difficulty remains operative gets answered by the term vimara-vicchurita, ‘being enlightened by deliberation’, indicating to the utility of deliberation on the Self as a means to let things go on not only on admittance of one’s own existence but also in the very state of deliberation there is the pioblem of nullity of the world on the one hand and getting of the Self enlightened by deliberation on the other which amount to one and the same sense. Now even after admitting some sort of spontaneity behind the working of the universal process, the necessity of deliberation may have some relevance that, too, is impossible, since even now-a-days, system builders admit matter, quality, etc., as many as six elements as components of the world as separate entities from one another. Coming faceto-face with this possible objection, the author makes use of the term sañjña-vLeya, i.e., special denomination by means of which the world is sought to be explained by the Vaieka and related systems the manifestation of the world, end up only with the act of denomination and in no case go further to the objects available to the valid sources of knowledge like perception, etc., like the earth, etc., which anyway might be contradicting their being 32

Mahãrtha-mañjari of ri Mahevarãnanda products of the throb, the primary meaning of the sentence. In the second place, may the continuous cogniser involved here about whose objective will be expounded may flourish, that is, may manifest himself from within the illusory covering around him in the form of saihskãras bedimming his power of illumination. That flourishing does not amount to aloneness. What then (does it amount to)? It amounts to the recognition that I am the Self manifested as the worldly form of the Supreme Being endowed with the power of contemplation and a. unique power of illumination which is transcendent to all the worldly luminaries and is born of the sense of identity with the object it illumines. By virtue of this kind of its nature, it is constant, blameless, just shining by itself, a throb. It is in this capacity that it is aspired to flourish.

Now, due to involvement of the idea of removal of some sort of accretion around the Self here, in the absence of any kind of specification in regard to the nature of the contemplation, it may be considered as a sort of idea sticking to the inner being up to even the sense of non-being. It is under some such apprehension that has been brought in here the phrase sañjña-vLesa, etc., where concerning the supreme cogniser the deliberative scriptures have kept ‘themselves restricted only to mentioning the names Of Siva, Visiiu, Brahmã, etc., without going into the delineation of one’s own real nature. Here the sense is as follows:

On the occasion of receiving (the object) desired to be received through the system of senses what emerges as the .basis of admittance of the.world is a certain inherent agent of the act of contemplation, this comes out via the system operative in the act. This is what is being indicated here as the way to finding out the supernal agent as the agent of the act of knOwing. (2)

33

Mahartha-mañjari of ri Mahevarãnanda

¶ ‘icP1I I cc4: f1P[ cc4—I: cgviII[c1cj r cRig cS111IUII1I RI4cI 3Pi I1-i, 4cc1Ic c1 jcicqigki:, 1T Pbif( wii”i gpci+,

cIç WcQ.T !,1411U1 “T cpI sii fL4c1[

‘1IIj fiiiiitti I I II fj

1Ic4iI

c1 14IUi 1 5SI aT2.t1I F

ItNiii

IIIoic1R1 P1M-1 II I I 3iIcg ThiI1tc11Ncx11q fcg PICT ‘ITIT aIZPTRT&

PJT T g t1ia’ fi ‘ i i ci cIT4TI i II41McqIg, cicciRci 1 ci1 c11T cpJ:, c4T t1 1i cP.1rtFq 1:41tquI i

3TWT T 1i

jcT

cj cpII4flcc i [:

.T, cW4II1 TP1

: uci, ‘iR i 1PT? iI?tii,

IIIcj’jl WT NIci ck-ii[ iicft IckF9 I Et

34

Mahãriha-mahjari of ri Mahevarãnanda

$TZ( 11, T1 PJ Tt 1T1T trz( ?[11 SITt UTT?1P1 iiw1sz1 Thi

Rr —

cwIkicPtI F1 II1N1 ‘iPiqifsq,ii: -IccpIIIc-I1c11I [ii I i ict,ii1 fr9: II iT1Hi IcPIIc1I II’

tfQT cli?t 3iiciP giIci iiui iRi ti1cwi

g—

T 1 cfr-q1cj T1[

c,c1

!PIPft4, 1Iui ‘ii’i 3Tft*Z1: iig11q:, r1sftr TT4SfT1Z11Zf I1T flT TTTttP bTT 1 Tt — i:

1ti:, f I: tc1F41IRW,4I T4 fj fljj—

[ sjggç c’* T 141 1i 1Ic1P wiiuiP1t 311cm -Lnq, J, LIP jICH *sg’[: cc!111IUII ‘iigc1I 3iic 31i’icIci I c1[ NR-Pl ‘N1t Th11u141 3T4T? ‘-

II f w4lvil iRi i i ii

Now the problem is that the uncertain agent is not availab1e anywhere directly contrary to the case of potters, etc. If it is stated that the said agent may be available through the use of inference, etc., the problem would be that the agent’s verity would come 35

Mahãrtha-rnañjari of $ri Mahe.varãhanda around to depend on that source of knowledge. Things being as such, that particular source of valid knowledge needs to be pointed to (via which the said agent may be understandable directly). In the case of that source of knowledge (of the agent), it would fall in the category of baseless creations of imaginary nature. It is with this anticipation; that is pointed out as follows: Self is the rOot of the world. In order to prove the verity of this proposition, no one needs to ask for any evidence. Who would remain thirsty having immersed in the stream of Ganga? (3) In thiscase, the Self itself serves as the factor of liaison (between the knower and the object of knowledge) in the practical run of lifc in the world on account of being self-luminous, as is evident from statements like ‘It appears to me; so is being seen by me.’ It bears out the fact that the illuminability of the pillar, pot, etc., is owing to their association with the knower. In the absence of that association, there would not be any determinant to specify their particularity leaving scope for the confusion that pillar is the pot and pot is the pillar including the suspicion regarding the meaning of pillar, meaning of pot, etc., and hence leading to a situation of complete silence or to the admittance of the fact that they are barely the pillar and the pot needing no one besides themselves as their illuminator and cogniser as such resulting in complete elimination of the relationship between the knower and the object of knowledge. Moreover, on the admittance of the proposition that the pillar and the pot, etc., are self-luminous, the difficulty would arise to explain that all the knowers do not become all-knowing or otherwise all become completely ignorant of everything together, since there does not remain any specification in this regard. It is, therefore, necessary to concede to the proposition of admittance of the Self even unwillingly in the interest of maintaining the practical behaviour in the world 36

Mahãrtha-mañjari of ri Mahevarãnanda and therein the purposiveness of It. The relationship of purposiveness and instrument of fulfilling the purpose concerned brings the world and the Self so close to each other as to culminate in their complete oneness resulting in the understanding that this world is self-luminous and therefore the entire world of objects is a sheer thriving of the Self, as has been stated in the Pratyabhijñã system: If the (questioner) were not self-luminous, he ought to have remained bereft of luminosity like the object before (cognisance of it). The illumination ought not to be different from self-consciousness.

In keeping (with this point of clarification by the statement of Pratyabhijñä) it is in the Self itself that lies the power of discrimination to decide which is what in the ignorant as well as the learned apart from the illumination given by the knower. Criterion of validity of knowledge thus, lies with the Self getting always renewed with the ever-changing situation. It is certainly not any natural law under which all options remain determined but it is like a seething ocean confronting the Self of uniform nature against whom perception cannot be posited at all. No one does need to ask for any evidence concerning the Self whether it is or is not in view of the presence of the inconscient objects lying over there (as examples of) absence of the Self. If the Self itself were to be asked about the evidence of its being, then the error of asking oneself for the evidence of its being would get invoked. It is in view of the error that is mentioned here ‘who would remain thirsty having immersed in the stream of Ganga ‘, as the stream of Gañga is sufficient in removing heat inner as well as outer. (3)

37

Mahärtha-mañjari of ri Mahe.varãnanda

TRq 311c41’l: 1cl?Iu1 r c,giRig1I ec1II 1c1N1a, 1 3T1r TPT1’J

1frTTT, ?TT1

tif iiuiRi n i1ar1r if IiiuiPci I 31

i cIII?II

:1

iiTs1 zi raiiri i iRi cjrIpLT: IIII

f q,-4

fl--’tsftr t.4jf

i’Isi’ c1I:

\gQ114iI1cqIc% i

‘iW q’Ni Iic1’1gIJ: I 1iii’-’iig ii{1ii’i !41 êRi ttPlli ‘icl)I( liicr’[ 1 ii I1li m1bia i1gi1sf flggi[: iTstr iiit,iu1

çj ç

ig1 I *jr:

‘- i-<:’

cicii 1i ic rzr TTF1T: f1TflZT 1mT?Tf1Z1T I i4iiRi

cp1 ggpd11 e”1 r 38

Mahãrtha-mañjari of ri Mahevarãnanda

itaci i Niigci’1 1 -iq c4f:, cI-41ig siRr

çqjcpj r

Pi I i ii

Now the objection may arise as follows: just as the case stands in regard to the pillar and the pot, the luminosity of the Self also does never appear obviously, and therefore, in view of its obscurity, it, too, may need the help of evidence for its validity to be brought out explicitly. In anticipation of this probable objection is stated here as follows: Whom understand even extremely ignorant people, even those who remain always engaged in simply fetching water (as their life-long profession), and whom obeisance is made (at every turn of life) and who is not obvious being the Lord of all? (4) (The above verse amounts to state) that the Self of which even such illiterate people asAbhiras, etc.,who (professionally) remain confined to the task of fetching water, are aware in the form of ‘I am fat’, ‘lam prosperous’, etc., by virtue of obvious throb of the Self.

Regarding Him, the Veda also states: Whom even cowherds have seen, even those engaged in fetching (water).

The instance of the A bhiras, etc., is presented here in view of the understanding of the Self pre-eminently requiring contemplation. This is so on account of the power of action’s dependence on that of knowledge. With the wish of getting different kinds of results, such humans as even the Abhiras, etc., are seen bowing 39

Mahãrtha-mahjari of ri Mahevarãnanda their heads at different places. Regarding the receiver of such bowings of heads, the scripture says: Whom the obeisance is made, is the head. For each and everyone, it is his Self which is his deity, this will be cxplained subsequently. That Supreme Lord is implicit in the whole of the Creation such as body, senses and the world, that is, the entire manifestation by virtue of His oneness with all these and hence as the illuminator of it and, therefore, cannot remain unacquainted to anyone. As such, there does not remain any scope for His remaining unobvious to anyone as represented by the sense of I-ness within all. (4)

t 1I1I”1c1: iuii’j,gj1ii aiiciiP i’iii 1iciSf gIIg4’l 3iiiI c1 ii1i i’1Pui L1tt1c

uuj _i%__I_

c11 1T3TRt f iii l1I1bII

-_gcii 1 3T11i11II 1-1 !,IcI)II1R1 P1?1i[ IIc4-44 I P II 3Tiii f lI

IØJtIWZT t 1-Ie1cc1Ig

f sigriiii Th1IuII1I 3i’igRi RiR1i 40

Mahãrtha-mañjari of Sri Mahevarãnanda

icvTh rcr mi1i jcm

c1I -LIIrc1: t1ci RI’t1NI — 1ic, 1I’.ciIci, cwiiR iiici NI11IU&IcI 1IPIcP1iIc1c(, iiiIii’cfl c1 icitiii fiNiif’ Ri cIccI, LlF TT ‘ wii if fkrr ‘ciltci i Rrzn tr i i q f f 1T1Z1?1TT TTT1 cii4 ii’1 cF1 1-IN cti1 L1r[ ?P— I crIlc’1 3TF4&11cIcNI ciRig wic)w( \LN1?111, iicA1ct xiirci’r4circ[ij -ti

III1c4ccflcL

Tm TftZ1,

3TTfr T?ThT1h

TU?T-TT1— cicj

14iFi iRci c1rc4 3iII’i 4’1c1 IItj I Having thus proved the inapplicability of any standard of judgement in regard to the Self, the author shows some leniency towards the ãgama: The accessibility of perception is limited. Limited also is inference in view of its dependence on perception. It is only the agama whose light as the flame of an earthen lamp can illumine the Self’s glory to a certain extent. (5) Contact of the senses with the object being the measurement of the validity of perception, its scope is quite limited. So is the case of inference also on account of its dependence on inherence. The principle of inherence also in its turn is dependent on perception itself and hence is limited in its approach. Thus, I have already stated about the limitations of measurements of validity and hence the inapplicability of them in regard to the Self. 41

Mahãrtha-mañjari of ri Mahevarãnanda If on account of its being regarded merely as the statement of authoritative persons, it deserves any validity, then the question arises regarding the nature of the source form which it has been received. Thinking on this line, we have to admit that it has been received from a certain valid source, and that valid source had received it from another valid source resulting in regress ad infinitum and thus in ultimate invalidity as it happens in the case of testification of the gehuineness of a certain piece of gem in which after three and four turns one has to become satisfied with the claim of the certification. The case of testification in the unbounded illumination of the

supramental Self is entirely different a Acãrya Abhinavagupta has stated that in the original light of the Self, it happens like the pillar and the pot getting illumined as such owing to revelation of them from within the enshrouding darkness and culminating in the possibility of action in regard to them and such as ascension, volume, etc. So is the case with the infinite light of the Self in which one gets illumined, besides oneself, the entire creation, one’s senses are capable of being empowered with the capability of perception. It is by virtue of the same supernal capacity of understanding that the dgama also receives a little and gets entitled to reveal things to a certain extent (by way of passing the knowledge from person to person). (5)

-: c1IiI Ri iuiii1?imirci’ g ‘iii T iig — i1ciciI ilci

Tft-ii4ictcT c1i rIIU1

i[ii1

cp[ jqu iiiciI I 42

Mahãrtha-mañjari of ri Mahevarãnanda

ai1iiui cilul IRPc11Tft

I t II

bIi ci[Rip: ft iTT*1T:I

c4I’Wj ig I I II tj ii

LI([ct ciiRRcii ciii1: gg

tLuflq -iig4 -igfi, N1 3T TIrT 1 [[ii ‘4.TTJ:

cg’ cici igI iiiQiE Ricii PTLj

fi

ccI: -Ig, ‘3iRiwT I cNIgii[’Igc1gI: tkIi I

ai i11’i f gtij 4 -1jvcp gijfii’ iIiIci’1

[: qIç4p[ r c1’lI f1

1 TRicf

I111cNRPtI4I: I i II Now, if this Self is a transcendent source of knowledge over and above all other measures of validity the problem arises whether all are entitled to make use of contemplation (leading to its source) or not because of its specific nature? In anticipation of this query (the author) clarifies that there is no restriction here to entitlementn as is obvious from his statement as follows:

43

Mahãrtha-mañjari of ri Màhevarãnanda Let this confusion of entitlement arise in the mind of those

who think of the Self on a pattern somewhat different (from that of the commonplace one) and thus are opposed to the Self. (6) Those persons who are devoted to certain observances such as jyotLy(oma (a kind of sacrificial act), etc., as apart from the Supreme Lord, and cannot do without participation in them, and thus are opposed to the Self, let this doubt arise in their minds whether a certain person is entitled for this and a certain other one is not. May this kind of confusion arise in their minds and hence they need to be censured on account of this attitude, as has been stated by Acãrya Abhinavagupta: On account of his ignorance of the Self, he who wishes to think about anything else (as the essential reality): what to talk about such an idiot except for putting the question to him as to what are you? Regarding such persons whose very nature is admittance of the Self in its independent right as a transcendent factor of their sustenance needing to be contemplated on, and thus who always stand face-to-face with the Self, however, this kind of discrimination concerning entitlement (aboutaccess to the Self) does not arise at all. (6)

‘i iiuii1iRiiiiigi1sfr fi*iict ziz1 ‘-1Ic1% iiiwiigiq, c’iI1cN c1’u1: c1I1 s4ii1 1T1 %T iI ‘rtêr ?1T T Piii i rgn

fii jI1I fuj 11L911 44

Mahãrtha-mahjari of Sri Mahevarãnanda

ri

ti—

J ‘iiR-ci ii i

c41I 1ct’I I 11.9 Ii

Zfc1c1 Tfr fr mtrurr fi1r: nR- fr F Tg’iif:, c fr WEJ I

f:

ri

êii’IciIyi:, ‘3f1Ic11ILjcpc 1[ NcIcIcI c1 1ctcnIc1cIcl Plli:’ cPcc1Ig I ci f IuIc, iF 1I14IIuI TI’1cp: jThici41 T 1 f( 3iIQi1?1, Tf cc1Iq1TrI f1Pf siJa 1i W1 wi1i cci 1ii w’git’iig1 1i )R1 ffr:

i

T

çj Pj:

iii 2jLIIj1IgIc1 r fr:, [?i

PT:

3Iji41

t’q

q[: ‘NIq cBP41UT 3-4jq,

144: I c1I i1 ctkci 1: iiti — ZT?( cki[cti1çcIc4i’1: i-qg tT[c1: ‘(I1IIc1I t111ctt)I:, iZ: If

ti;:

f ii’i’i Fi cIPT1I

T1hTTT1 I icii TTTh i1PT 1?i ‘cLlIdI:

Trf1 Ri igI I,cpa LW4 f RT 1?i fzj: i 1 tctd 4vc 45

Mahãrtha-mañjari of ri Mahe.varananda 1I

\*t

‘iii1ici r’.Wiu iP

gj tZf 1ig: iui1

__ &c1 ___iiac14 PIII f i iriasitr ‘ciPci ui’cig’l

‘WPcP g1

1i gii1 IrlPj ‘ij ig fIIcEe1I 3Tr: f f

j1qRii’

‘3N11cfl.ji f icii iiviF4IThcti: I iIqqcpgc1cf 1%gIcI1. 1’ ii’-i’
46

Mahãrtha-mahjari of ri Mahevarãnanda Where there is willingness, there is permissibility and where willingness is not, there is impermissibility. This is our discretion while throb of the heart alone is that of the

scriptures. (7) Wherever is willingness, there is the cognitive permissibility. Wherever the willingness is not, there is the cognitive impermissibility. This is the scriptural provision. In this regard the example quoted concerning permissibility is meditative worship on dawn, dusk, etc., while that of impermissibility is eating of the meat of an animal pierced through by any poisonous weapon.

In this regard what outstands to be considered is: The formulas of permissibility and impermissibility depend on inclination and disinclination towards action respectively on account of the statement having been made that permissibility depends on the fact proving to be a means of knowing the unknown. Now the question is whether anyone gets motivated to act just onaccotint of his proper understanding or via coordination of his will as well. If one turns away from meditative worship due to his bare understanding or conversely gets inclined to eat the prohibited meat, nobody may think over it. But if the fact be that his permissibility and impermissibility were to depend on his willingness also, then the conclusion would be that wherever he has his willingness like meditative worship at dawn and dusk there would be permissibility and conversely his unwillingness to eat the prohibited meat would be impermissible. And if, on the contrary, he would have his willingness towards eating of prohibited meat there would need to be impermissibiity. Via this criterion of determination of the nature of action what will result

is that the cases of permissibility and impermissibiity would come to depend on the discretion emerging from the contemplation on the Self acting as the Supreme Lord and represented within 47

Mahãrtha-mañjari of ri Mahevarãnanda us by our sense of I-ness. If this be accepted as the criterion of determination of the reality, this would be exactly in keeping with our mode of thinking and form of discipline. It is the deliberation on the throb of the inner being which is the centre of all awareness embracing the entire creation including the earth, etc., in the form of the contact with the Supreme Lord we have talked about already as our agama, as a source of valid knowledge. It appears as the power of will as the determinant in the acts of permissibility and impermissibility under the denomination, as has been spelled out in Sathvit Prakäa: That which is within one’s capability to reject deserves to be rejected and conversely that which one is incapable of rejecting, deserves to be accepted. I, too, have stated the same thing in Saiñvidullãs: If the story of permissibility and impermissibility were to be concluded finally, only Siva may do that by virtue of His constituting the inmost beingof all and as such having the capacity. of turning permissibility into impermissibility and impermissibility into permissibility.

In view of the ri Kãlikã Againa also: Actions on account of which creatures are hurled down

into the hell, by virtue of the same actions (wise people) get elevated and become knowers of all the three phases of time. In the same sense Jñãnendu kaumudi also observes as follows:

Wherever mind happens to rest experiencing fulfilment, which else may be the field of auspiciousness apart from it? 48

Mahãrtha-mañjari of Sri Mahevarãnanda

Through this statement also gets explained the following statement of the Vijñãna Bhairava: All these (talks of vidhi and nisedha) are meant to serve as instances of attracting and frightening children through sweetmeats. (7)

I vi41q1MI c1 tI41I1uI1[c1c

9

r 1Rig ug ‘1ci &ii< ctL1cI, çvQj qcici’ IIaiItc114j% ‘iQf:, ii[1j1’1c11I jgqp c1IicNI q31 FU[I* ftr I i1iu’1 iiii

iW IIc,II

ci I

jc’1 çcp: 11zI1 g4[çju IccNt1

. t ggg rci’i’i iRciii’S1 iiii4’I 4iIcc111:, c11

$,t1M—

cNcic cicj

iiRi 3Ilgiii’-p1 3Igpq1, T1 tf kiiig 49

iuiiig

Mahãrtha-rnañjari of ri Mahevarãnanda ii1?ii

‘1c1iici TZ1 1g1’ 1t 1INI cINi IIc’LI crnPi1Ig 3Tf:

3iIc-i’i:

ZRTI ‘t14àI’41TS1 W1IcPIIIQrf q*4 dtiRi igiPi’i rqI: 1.g2ftZT iifrm urf

1iuIIrgcLIQW( ‘g4rk9ç ciq, qgi TT: [ t çy}cp: c4-1 gcicj -iici 111E1P1c,IT 1jfPig1 ctcii 1 TT?1TZ 3TZ1

1T: TTQdf?1ZtT 1T

“qci:

cP1(

Ri icici t1ciRi fig: ui fiii’tiRcii I

dcii icPIc41 Lp,’J?I E1 ‘Wi’tcl r 3iI: 1ILj 1iR1 ii’ 1?IikII Now, the entire passage of life in the world may turn into something shapeless if it were to be treated as dependent on just one’s sweetwi1l as denoted (usually) by the word sathsãra, the world just moving on and in case of transgressing its rules, discarded as lacking of puruyãrtha, deviating from the objective of life. If this canon of ours has this end in view it stands the

danger of getting reduced to the position of such a futile business as counting the teeth of a crow. In anticipation of this danger the author states as follows:

Due to one’s heart turning away from thorough examination of the real nature of things, the world gets 50

Mahãrtha-mahjari of ri Mahevarãnanda deluded by the feat of the world just as an individual becomes afraid of the poison of a snake of delusion. (8) Here the word loka refers to the individual as entirely distinct from the objective world and working in the capacity of the knower and acting in the capacity of the Supreme Lord in relationship to the body representing the universe and imbued with all the qualities of knowing, willing and doing but having turned into an animal (due to contraction of qualities in him). His hrdaya, (heart combines in it powers of willing, knowing and acting all combined into one and constituting his inmost being. Due to his showing of indifference towards consultation of it he becomes afraid of his travail on the path of life in the world in the form of the processes of birth and death. As per the Upaniadic statement, “Fear arises due to the idea of another one (over there)” he gets deluded (under the impression of the world as another one over there) ignoring his divine nature and consequently suffers inwardly like a person suffering the states of swoon, death, etc., caused by the snake-bite and thus having been affected by its pOisonous effect due to lacking in examining whether the snake was actually there or not, and just on account of having seen (in darkness something like a piece of rope). When. the. same individual gets inclined to look into his real nature, he does not find anything substantial under the denomination of the word sathsãra as it was a mere fantasy of the mind. As has been stated by Acãrya Abhinavagupta:

iva as pure and autonomous Self throbs constantly in • consciousness and this supernal force has arisen via the senses. Then has come to throb this entire world as a

combination of enjoyment and oneness of the Self. I do not where lies the (mystic) sound as unmixed with the process of the world. (8)

51

Mahãrtha-mañjari of ri Mahevarãnanda ir1

T1T—

rfr: tU 911T: [

ci-q

quq iruzft1 r ci c11cI?I1I siciciR IFJ[ — peciii ‘iikcicig, c1:

3pgi: ifcici c1Is1Ic1 4iIPILI3, i

g1I UUI j1L[jL tf[ III 411 PIcNs1cl, rr frii[ Qi1wI1I— We iIc41I I I I I

icii1 f i’i: cpII 4cxlIq% 414rf:— -icI4 iiiiR 1kii’t ‘c1c’1tc1I cFc1 TIRIc1%’ gci[igi cig T Itj1[jci: q 1cniiq1 1v14j 1IL:1 I VflI)cI,I1I Ic11IQ11cN41I’ i’1R41’j c1cic[t1T 141Ic)UII41 ‘c1qc1I

I’

cIPR4c4I

1WcñS1t

1Igc, 1Q1T11, Tf rfr, r iiiiIiIcuq, dci—

52

Mahãrtha-mañjari of ri Mahevarãnanda T?ci -gt1

tTTU:

1t1zfrci cii

I1I1[ct4gcj ctt 1t i TA1c1Ri icrict, 1ci iici’iW1 INc1i411ct 3NI

qgI’1ft1cqij I R II Now, here is proposed.contemplation as a means quite different from the Self capable of pacifying the sufferings inflicted on the individual in the form of the process of the world, etc. Throb being its inherent nature, it cannot be expected to remain latent in any case. Hence the option of the division of measure and the object to be measured becomes futile. This has been propounded at length. Apprehending this doubt in mind, the author writes as follows:

As a gem of excellent quality, in spite of having been covered, spreads out its lustre through its rays, even so the Self although self-evident in its lustre appears to the ordinary people in a bedimmed form. (9) The Supreme Lord owing to the excess of luminosity in Him and hence being capable to manifest the entire creation from within Him spreads out His way of luminosity in a row of steps and thus, as per the Upanisadic statement: Having released it out of Himself He entered into it. He has become covered by same process and always remains in the same (bedimmed) form (in the world) appearing before the worldly people in the form of the objective world. Until He becomes revealed in His extremely clear form, He has to remain bedimmed.

53

Mahãrtha-mañjari of ri Mahe.varãnanda This is the position held by the Tantrãloka. In keeping with it the Self needs to be considered as undergoing the process of manifestation as is the logic of the solar orb of the midday time, due to the abundant shine of the rays on both sides, i.e., the gem and the orb, and common nature of both the kinds of rays, the gem remains in a state of dimness as it happens in case of a slab of stone embodying a gem within it lying unguarded anywhere until the gem within it does not get manifested with the lustre of its rays being spread out and bearing out the fact that it is a gem of the highest quality. Similar is the case of the Self with Its quality of knowledge remaining involved in that of force and due to the commonness of (ignorance) on both sides giving rise to the justification for the worldly behaviour. (9)

1 ecq41*Lecc ___ciq

[c ccic4i ___

____

___

L14ITkci cIIcN1 c1IqI: 5f1i1 iI4-’1I?.1c ‘1vNI

gI4j1: tjici

‘1Ii __

ai’N

jqIgL11 I

‘ui. W1 t3iff IQ111 ‘U’

cW IrC1P1Tkr 119011 f uqQ11i iq,if1

QIQi1cp-I 1{jcflg: I gJcI irr-: 1190 II zIr

‘ii’iiIk Trr ‘(1’(1I’ S.

f ‘S1(, c1IcN1i1tLI

S.

I1Iclj1Ic1-4

Ngci5 rmzrT •& 1 1Thi1 ftFT 54

Mahãrtha-mañjari of ri Mahevarãnanda

irR1 ThI1 3gtij, T1 f 3ii F1cNI R1 f

——__

c4Lu1rI ckii Q[f1

qg4IT.ç-fluI i’j

3Ic1QdIiL1ejI ji1qii

pj f+jjq

iicii

iiietiq: I

ctc1oi:, ‘-LIQ.T i

‘istsIt

i1sI4i: I’

Rr i rzr r rinfr TT U—tW[TT, ?1Z1T 1—3t1sBI4141T, ic’iiii’ — jIuIcicII411I41MI1t, 3fJ[ gIL[c41I LItN:, cI,Ii ctccI1, qT — -ciiF1cficNT Isfi giq IIoII Now obscurity and manifestness being contrary in nature, how can both these attributes remain together under the apprehension of this anomaly? The author finds out in the scripture a certain deliberation which turns out in the form of a kind of objective of life and argues in favour of the same as follows:

The light (of iva) illumines upward as the lamp of auspiciousness of both the luminous and the unillumined via the face of contemplation in the same ways as the drop of oil removes the darkness by means of it reaching the end of the wick. (10) ‘This is mine’, ‘I know’, ‘It appears to me’, statements like these expressive of experiences as involved in them and underlying all 55

Mahãrtha-rnahjari of ri Mahe.varãnanda kinds of dealings in life are understood as illuminators of the distinction between the entire spectrum of being and non-being as a lamp is used to do so. In the absence of such a light the world would have turned into a span of blind darkness. This thing we have already stated. This is why the light concerned has been attributed the role of auspiciousness. To specify the point the most auspicious role of this lamp lies in removing the danger of non-being from varied things of the world as also points of confusion, etc., and establishing their beingness and particularity. Its characterisation as ñrdhva, tending upward, amounts to suggest its transcendence of all other lights as also self-luminousness. Its jvalati burning is indicative of its emergence as consciousness. Characterisation of it as vimara, contemplation, is indicative of its acceptability by everyone naturally otherwise it would have fallen in the category of the inanimate like mirror, etc. As has been stated in the Pratyabhijñã: In spite of being combined with objects, light is similar to the inanimate like the crystal. The. state of throb is the act of contemplation through its inclination burns by means of its light the reservoir of all the blemishes having got collected gradually in course of life owing toentrance of the Self into it. The blemishes are atomistic, delusive and relating to action. The lamp also does likewise. (10)

‘ti11 NI31I1 llclUIL1 ft3JT3T ‘i4IRi 31 i1i

cpcii1 I

11T T 1Q.ii 119911 1g’111Ni i-ci1?i cpc[ 56

Mahãrtha-mañjari of ri Mahevarãnanda T

1Tf1cii<: ncm i

iRci 1i gpc:, itc

itiiciiiiig i

T.t1 g[q ‘jg 1 1jg[j iciRi *

iRci SIRi tg jrciij c1ci’ W:ii’ R[ I cN4lIg iciq’I 1cN1’ ttcg, iIc1g icij?ki: 1vNc1 gg[cyI’1tI44:, 3itciTftIj: ThciR iç bgI’i.ic1, ‘ii icriTTT cpcif fr ftcpt4: I cici i1ic-q jgçjujgj: [iii: cpcil çq jg[, cI ig11.n cpcciiii41 1wi çgj

ii’iPI 1it1,

tci

jI __ t çg cqgj, ii c?jUf

:3TTir, c1I j1ii: uII1IcjI 11wi 1?i, ‘zScijc I

çj

r

1TI cQT ci,i4: IiiIi The Light of the heart is pure being but getting itself involved in the process of becoming, it becomes the doer. Its involvement in the process of becoming remains vim aria (contemplation) so long as it remains within itself, it expands in the form of the world. (11) This verse amounts to suggest that there is a Light in the inmost being of all. In the absence of that Light there would be the danger of the impossibility of selffiood, as has been stated in the Upaniad: He becomes a non-being, who understands Brahman as 57

Mahãrtha-mahjari of ri Mahevarãnanda the non-entity. If he understands Brahman as the Being, he becomes an entity in all possibility. Therefore, the Light of the heart needs to be taken as the Self and hence as positively real as one’s own self. This is evident from the involvement of the root as, to be, along with the addition of the suffix atr in the formation of the participial term sat. This also has to be accepted that the Light is the agent of the action of bha van the participial form of the root bhü used in the sense of capacity to accomplish. And this agent is Upanisad vimara, contemplation. So long as the agent remains confined in the heart with its potentiality remaining in a latent form, it is known as vimara and particularly pure vimara while remaining in the form of light but when it gets mixed up with the throb of options, then it assumes the form of expansion of the world known as vimara of a peculiar nature owing to admixture of the worldly throb. The admixture results in the emergence of a certain special quality mit. Thus, vimara needs to be accepted as the inherent nature of the Light. (11)

ii1 f

r

cl, \t’14iM: 1T1 1Ic4itc141icib1

fij[: nq

1TII 1I1i’(icQI. ft I411T I1 i Rwii I I I I

Th:ii PIILI1iIQ I 58

Mahãrtha-mañjari of ri Mahevarãnanda

‘ cc-i iiT’1g:

iifigic L1R q cI,U1, ‘zir qR [ cp1cq1f, igcfI

i-i

3T4IuI1ci1I Nd{14 fi cPI1T

tfZclcl:

3T1TZf, c1c p: 1IcI

IcPII1LIIcNI

h1T?( 1T1T I [T T T?11sf1 rzrmf 1ci cicII1 iiciri-iigcqi11riig 11fl1?ft ‘3lTtI c-iiR r rimftr,

f1?1 :i fbT: pr rhr, 3jirr [ Ej

qgiiciqi

jcg c’1i& cLIR1 ciiIc g4giIf iig cIczi f PciqI -iiggI 1cicI, ui1i I 19R II gjgifiiq# Now in view of the tangibility of the practical life in the world, as it is characterised, how it can remain just contemplation (vimara) of the nature of the Self? In order to remove this probable doubt from the mind of the reader the author clarifies the point in the next verse.

It is between the fold of the earth (matter on the lower

side) and iva (on the other) in the form of the Light that the totality of the reality exists. Whatever is born out of their mutual interaction is the throb of vimara form

within the heart. (12) There is no one else over and above Parama Siva as the source

of the throb on the higher side and nothing other than the Earth 59

Mahãrtha-mañjari of ri Mahevarãnanda on the lower as the form of manifestation. The entire range of the manifest actuality is received via perception, etc., as measure of valid knowledge is the result of stimulation available in the form of Light as its very nature. This is decided via the logical steps of inclusion and exclusion. Thus it becomes finally obvious that the light of it is the inmost Light as the Self which throbs outside as the object of the Light in the form of the actual world. This needs to be admitted as such.

Then all the thirty-six constituent elements of the creation have inherent in them Light as the common element. Hence practical use of them at the expense of their mutual exclusion cannot be possible. However, cognition of their specification from one another is practically seen in the world. Otherwise, the mutual distinction amongst them as water, solid land, etc., would have no relevance. This speciality of coordination in the midst of distinction is produced through the device of vimara born of the heart. This act of production culminates in identity amounting to suggest that whatever is animate does verily remain the same. Use of the word unmea, throb, in the text suggests that this entire diversity of the world is like twigs, flowers, etc., of the tree of vim aria. (12)

Tf

T1T zrtz1?r1 qI siiql figcivcp

3

?1 41c1Iui ‘tiRt iiui fT3T

Rici’1 uiii.i iii’-g I i II 60

Mahãrtha-mañjari of ri Mahevarãnanda ?1&1T ?I21T cP1I’11’1i I

i1ci

•tr IcPIuI

IIc1II

wi

jTnnff iRtiiiuiii1

I’L

riiw-— f 1iIñ4iLic1f, (1—5)

1*cu

uTfZT: jc4tJrq dgçj juj t3ff q[icI, j[: fig’1 iii -1I4:—\P1IIc111i qiq1i qçrU[ tjgIQljg 1+1 ‘ T1 TfNTt1 ‘<‘lvi ‘
,I.’---..-I.--- 1?i

TT iti iPcicivci iii1 I Now in order to strengthen this status of vim aria, the author by way of expounding the process of creation, the contribution of each and very constituent begins with his review of the element of iva

iva is the ultimate point of unity in the midst of thousands of tangible forces of the world embedded in one’s own heart in the form of will-power which is absolutely autonomous. (13)

61

Mahãrtha-mañjari of ri Mahevarãnanda It is in keeping with this viewpoint that the virtue of experiencing the unity of thousands of forces (in Him) there has become possible to consider Him as the meeting ground of such mutually contradictory acts as creation, dissolution, etc. Moreover, so far as the characterisation of Him as “Bhairava is upsurge”, udyamo

Bhairavaz by 5iva Sütra is concerned, the experience of Him as the will of one’s inmost being (hrdaya) on the one hand and as the Transcendent Supreme Parama Siva, as would be made clear later, on the other, is concerned, He is verily like this. All this account amounts to suggest that the world is just an unfoldment of His own force getting stimulated on account of His autonomy manifest by virtue of the dual force of consciousness and delight being embedded in Him in a perfectly coordinated form as also on account of the inclination of the forces of will, knowledge,

etc., to get revealed gradually, as has been stated in the iva Sütra: “Universe is the unfoldment of His force”, svaaktipracayo’sya vivam (111.30). This being the position of the Siva Sütra, Parama

iva needs to be understood as the essential cognitive controller behind the entire inward as well as outer expansion of the world as a manifestation of the throb of His force with all its peculiar nature suggesting the autonomous character of His consciousness. (13)

i’I1T cj11PçI ‘ii 1ct’1I ............

............ I iq I I

\.3r4t ‘iij 62

Mahartha-maiijari of ri Mahevarãnanda ir-ig: I Ii II

Zr 3r-Tm: fT: T ‘( TfT1t: fr:, Fhr Zfl TT cNi IrbI c21’.lI c’Q.f:, ci t1I fi: — cj1u1 IiII9c1,11— i1cpi

giiiiiTi HcMcyIt14uIkigcc1Iq% gfuUT Tf1 I1TI1T Ici%SIc1)I1- icpcii ‘--1i jii1Zf’ g4I1g41,jqsp114t 1IciI c’viI

TfI

3Tr1it

IIdI? II

Now, deliberation is going to be made on the Force which is in order.

When He gets inclined to see, sustain and create (the world) out of the delight of the triangular heart overflowing with bliss, He is said to have become charged with the nature of force. (14) iva of the above-talked of nature is said to have assumed the nature of the Force. What is intended to be indicated by the word akti, force, is the same as His own swelling somewhat due to delight. This is His own nature that He wills to remain experiencing eternally excess of delight of Himself born of His inmost being in the form of His heart out of the harmony of threefold path of feeling, willing and knowing as the triple options prevailing universally and keeping latent meanwhile the cognitive aspects of His being taking the world as a large pool of water under the provision of the Veda characterised as the wish of 63

Mahãrtha-rnaiijari of r1 Mahe1varãnanda Brahman to become many (from within Its oneness) and hence happens to cherish the will to create via agitation of the delight of His heart. (14)

3T.T i1iM ictiiR uuui fsifr g’1L1

k1P1 icj,Ri’I i cflqi ‘ic’1I dlvi

u

ii’•i 1bRi 4’h11 4j’rc: icji[ici’1 : I 1dwii j(rCk i

1i’1

ij4j

‘WI -iigiiii’iicT Ic1!4I1I’1I cN

1ii

i 1I1IccI,W1I ‘iRRi, c1 jiiii1i i1f irg iiiiiiR cLIggR ‘;4 igIE1c11L TP1R1 2flcI jck jjç4jcqi Lqp. 1bii Igj: cp]4t4 Er cpIcp1 I dItj’j

fi I

1I’iI6dUf: I

cp[I

iii1ii’i Z[ 1TTT $cLgII11 cjgcy14 ji: ‘TI* 1iqj.tJT T-4II1cNI goqcii I iii 1,1I Zft uçqu 41*4 1I1’N ‘4çf c11iii 3ft

64

Mahãrtha-mañjari of ri Mahevarãnanda

3L1L1.1c1 I 1 igi1TE[ ccI ‘IIMI zjft : Tt?bTf1 f1Tz1r T?TbMT4T

jij4:, r ri

1cfli ci1I 9m:,

Wilcil I ‘‘
ci11 iicii Following the above, the author considers over Sadãiva and Ivara as recounted in the sequel: From amongst the two, i.e., Sadãiva and Tvara, first one to be revealed is Sadãiva while the second one is Ivara.

(15) Knowledge remains reflecting on the sense of I-ness and thus remains universally obtaining as the inherent nature of all living beings associated with this sense while action remains associated with hands and feet and their use in the form of agitation around (agent of it). Here, just like in janami, I know, and karomi , I do, in these cases as well as those of the kind, it is “I” which itself becomes reflected as “you” indicating the fact that the Atman, Self, retains its association with the I-ness. As has been stated in the verse as follows:

All verbs follow from Being while cases follow frOm Action. Numbers follow from one while person remains operative until is reached the ‘I’. 65

Mahãrtha-mahjari of ri Mahevarãnanda Meaning of cognition remains associated with the sense of I-ness. In the case of instruction like this — ‘You do like this’ and the

response ‘I do like this’; what is obvious is that I-ness remains associated with the claim of doing. In the case of action, on the other hand, the sense of this becomes prominent. This is the specific distinction between one’s association with knowledge on the one side and with action on the other. In the case of

ascendancy of knowledge, there is pre-eminence of I-ness while in that of action there is ascendancy of the sense of the other than ‘I’. This is the kind of distinction between Sadãiva and

Thvara. Sadãiva supervenes over the creation in its implicitness in the Parama Siva while Ivara on the same as is manifest from Him. Sadãiva is sometimes denoted by names like Viu, Rudra,

Aditya, etc. On the ascendancy of the Force and corresponding descension of action emerges the sense of play, sport, etc. When the sense of cognition gets downgraded, there arises the sense of

Ivara, this is stated in the scripture. The presiding agent of that state is a certain Thvara. This amounts to state that between senses

of I-ness and This-ness standing for pre-eminence of knowledge and action respectively, Sadãiva represents the state of what lies in the midst of the manifest and unmanifest both while Ivara stands for the ascendance of the force of action and hence .of the

manifest, state of .the world in the capacity of the agent of manifestation. (15) TT

IkNRi iT

iici1 i tiggii1 I R14I

JN? I’1I [1 1III 1JiI IIII 66

Mahãrtha-mañjari of ri Mahevarãnanda

nwi1 3lIcjI 1’tci41IcI

icIii ‘Wcj Pcii 1ii ii II

IIii L1N, W1 rri—

)IFfl1TT rrc i p3ii LiI4j[muI1

j’-4

iingiii1f1qi i cil i11 ç11uf

!,lPc111I1 ZrtS%f: rr Pcjii i fi, T g’j# I ii Ii

iRicg

Now the author throws light on the element of pure knowledge: Knower is the Self while the object of knowledge is the process of the world. Where both these factors of knower and object of knowledge get harmonised there lies the pure Vidyã, knowledge. (16) Besides being permeated by the sense of knower, the Atman as imbued with the sense of I-ness becomes Ivara. It is his seithood with consciousness involved in it which is the operation of .the world being operated by the throb and deliberation by the way of the processes of rejection,. acceptance, etc., both of which getting harmonised result in pure knowledge which indeed is responsible for the state of certainty in understanding. (16)

1I1I 4k14Ii 1c1

3NIciv11 f•[ 67

Mahãrtha-mañjart of ri Mahevarãnanda iIf fticieiui41

1)Ic11 ij’11uj1 tcI1 I I19 I I qq[ ‘ig’tfl iiifr çqç:

ii1 I ij11?J1 iRk: II9tII

f 3Tff1IIUft

NiQ1t11Ic Lcp: — i’iIfTc1

rNi’icciici, ciRWt c1c1 ——4-4 5c1Igq ft,c cIjcgcI i1icgg cIc141I IQSt til tl4lccPIRcN[ c14I41I -1fcvii ifjiji: ciiPi ‘iqR 41cfl, [i gij1t flg

[ii’1r icI1

cvqc1, gci’1

t: gj+qcP:, ZP ?fZf L-c1I1?ThfcNT

3[ t1 3f cy1c’Ij:

tcchI1

N{1J t: I

gjii

1 1Fig11

1111T jpj, c1ti ccI

TT

SWtM I

iTh IctiiI ii’ 1II9II 68

Mahãrtha-mañjari of ri Mahevarãnanda Now the author proceeds to give an exposition of mãyã, illusion: Mãyã is the power of delusion of the absolutely independent introducing options in the form of carvings of images on the nature of Him. Mãyã is the power of delusion of the Lord of absolutely autonomous nature introducing options in the form of artistic carvings of images on even canvas of His being. (17) Speciality of the Being of the Supreme Lord is the exhilaratioii of delight born of the great festival of the universal throb emerging from the overseeing (of the process of self-creation). It is homogenous on account of being the essence of sheer beauty of the throb of delight of self-awareness. Again, by virtue of the same homogeneity emerging out of transgression of options in contravention of the scheme of differentiation, have emerged therein varieties of objects like Caitra, Maitia, pillar, and the like besides mat, crown, etc., artefacts in spite of reflecting a lot of differences from one another and wonderfully attractive to the heart on account of manifesting their peculiarity to the understanding and thus also in spite of having kept the individual bound by the fear of the bondage which keeps him counterbalanced by the prospect of liberation. This force, on account of this kind of contrariety of its roles is, therefore, known as maya, power of delusion (to the extent of contrariety of ma, non-being, and yet yã, that which is). This is so because its Lord in spite of being supremely autonomous, the highest form of His autonomous has come to be manifested in the form of the

efficiency of producing through His base reflection such strange varieties as the living species, etc., besides kind of sub-kinds of entities. This is the basis on which He would be characterised as

the Supreme Lord capable of creating extremely difficult objects 69

Mahãrtha-mañjari of ri Mahevarãnanda and events, this is also why He is attributed the qualities of being the Lord of the world including (such a diversity of things in it) as the body, the senses and the process of being or indeed the variety of locations in it through the intermixture of the basic five elements (i.e., space, air, fire, water and matter). Without taking into account the role of mãyã the ultimate secret of creation through the intermixture of the five basic elements in its entire creation of variation would remain unexplained. In the absence of the explanation the Lordship of the Supreme Lord as the reality confronting it, would be unjustified. Steps like this need not be thought over. This is what is meant by mãyã. It, indeed, is the highest form of His autonomy. This has been stated by our teacher in his mano’nuãsana stotra as follows:

Mãyã is another synonym of the autonomy (of the Lord) if made bereft of its ignorance which having removed, we need to meditate on the universal delight having brought mãyã in the homogeneity with the delight. (17)

TT 4ThL1I14Ici1cl q i1L1cP11 lIU L1 ‘tig31

Pti’I 3NcTI itiicf1n IicIt;ii j4cp(: 1cI:

Pki cci4I 1i1ci i 1JTN-c1I ‘4iPci 1i: i 19t II 70

Mahãrtha-mañjari of ri Mahevarãnanda

qi i frT cl’c iIc1I 1 I ?rT ‘NIci’-1Ig 9ui: NIc41cLc1 1iiiii dci t IuI-i:I

ciii41Sf ii1 rrfi: iftg

i1tjmfr Nc1 T ¶igç I rri

A1cpii’1ci1

‘i’i jiii ii 1u fq1: q-.1v1 T f I

I’cW*1I: i’.’1 iwfr NcIrJclI:I’ [u [rtiviigcqctiui, i’i1 I11HI1’1sP11:, P?41?: 1 3Tft, cPicI 1 WT g1 i1Pjc:, clcq r iii cpcp4 ctMa I fRT f ti: iw1ig giiRp:, TZJQT iiuigq 1ziT iiag I ic II The Great Lord, Mahea, is the doer of all omniscient, perfect, eternal and unlimited while He appears as opposite (to these attributes) on account of the five forces. (18) The Supreme Lord is the Creator of the world as well as knower of all this. On account of the same attributes as well as His

autonomous nature He is full, fulfilled and perfect. He is also self-satisfied on account of having had to crave for nothing. He is eternal on account of total absence of things which might cause any kind of limitation on Him. He transcends the incidence of prior destruction. On the same account He is rid of control of the nature of contraction. Even in spite of being like this, as a 71

Mahãrtht-mañjari of ri Mahevarãnanda result of which forces of limitation He appears somewhat opposite to these features of Him and hence as capable of doing

only a little, are five. This has been stated in ri Kramodaya (as follows): These forces are attachment (raga), delusion (mãyã), division (kalã), knowledge (vidyã) and determinants (niyati) besides time (kãla) itself. These five are dependent on the action required to be performed. They are also known as snares (pãa). From amongst all these five snares, division is the cause of His appearance of doing only a little, knowledge as that of knowing only a little, attachment as His being attached to objects (of senses and mind), time as that of the process in enlightening of entities as well as non-entities, and determination as that of the limitation that this is mine while this is not mine. All these five forces are

termed in treatise on the Agama ãstra as coverings for keeping (something) hidden. In the absence of these forces (of limitation) the person would become like the Supreme Lord by virtue of having got everything manifest in his/her power of understanding. Otherwise he/she is likely to remain like a slab of stone with his! her power of Lordship remaining extremely repressed. (18)

‘-4NIi

TT

c?N11

i’iI

gu1J g[i4j

c1 qii I1 ‘i1 tu1 119M 72

Mahãrtha-mahjari of ri Mahevarãnanda t fiieci,— tt,4:I guijfl cN1 ii cpiRI

ijci1 I ii

gt f ici tick Ri j j Ig[4j T11gj jjcpIr1j 3pg cjii ‘Icici, ji igRcii 1IecPi I i i qqç4jc1i, ‘kj r Pi f: 1 FcPIUIIPIPWIIUI1 iig 31’t4IIg cqi, citi 1jU4,1 Zff TQT iigii-i jcig_ 11 ig1i c Rici 3T,1igj i ic ii Now, the author reveals the inner nature of the (Supreme) Being in the sequel:

ambhu, as pure consciousness, playing the role of an actor in the drama of the universe having put on the garb of His role in the drama assumes the form of a peculiar person, purusa. (19) The Supreme Lord is known as the actor of the drama of the universe as per the characterisation of Him in the Siva Sütra as ‘Self as the Actor’ (111.3) on account of being pure consciousness rid of the blemish of contraction and hence experiencing Himself as the knowledge of autonomous nature. The word viva, meaning all, signifi6s the entire organisation of elements from

the earth, etc., up to iva while ambhu assumes the form of the 73

Mahãrtha-mañjari of ri Mahevarãnanda aesthetic delight of the senses acting in the role of the spectators and having the sensation of hearing, touching, etc., in the form of the aesthetic experiences of sentiments like erotic, pathetic, etc., by virtue of playing the respective roles. On account of His getting inclined to play the role of the actor in acting in the drama of the universe the form He assumes is that of the dramatic

persona experiencing Himself as doing the same. (19)

Ict1 cII uIIuI_f1T 11TIIui 4,,uvuI R3T ggIui iFi1T 1TT g3iirsRi *cI IIoII 1I’1[’-1I1NI’11

Tuj q’<j’-cffl: NtIgMi1 iiii’i Jf’T iR: o II

f1 rger cPn ir:, c1IiI

iiri ‘1Ii cpII:, 1ti 1i[:, iiqi 3iRg

cqI41’ki1IiMgJ1_ ii’iqi Tuçq, 1flfl[: Ic11cPSZ1 1I1(:, c1’-4i’1i ET c1liI 1T 1II’-I iiir-g-i, c1-L1I c1I iq1 liRoll

74

Mahãrtha-mahjari of ri Mahevaränanda Now the author talks of prakrti as follows: The elements of Prakrti are the force of ambhu representing the state prior to that of division into the gunas known as sattva, rajas and tamas and standing respectively for knowledge, action, and delusion. (20) Jñana, knowledge amounts to light, kriyã to the act of contemplation while maya, delusion, to the states of options between whether ‘I am this’ or alternatively ‘This is I’ under which in spite of arousal of a bit of difference there remains operative

the force of access up to the state of even Sadãiva and Tvara. In spite of being these three gunas forces of Thvara, in relationship to the pau, jiva, the individual soul, under delusion, they are taken to be guzas, i.e., good traits, as on account of them this process of the world with all its diversity of experience, pain and delusion and hence extreme heterogeneity is kept moving on undivided like act of handling the balance. The element thus contemplated on is known as prakrti. (20)

gg11

T2T i1i’iiRi c1cI41Q1c1IQ1 ,t1

TfPif1l RiP1 ct,cy1iIu1I TT t4T ciRiii9ii ‘1gI

1Iq)4’tflg’c1i i 75

ii

Mahãrtha-mañjari of ri Mahevarãnanda j

‘ITI: iiq* 1igci’iRi’gêi’ 1?i fta1Tf iccNI igj1qc I c1I PI4Ic1tciIg 11IcWIgc 1k c1u111 IcL14 qj: tI11cIc[4iIP1 PrciiIi 1TPr T’TT ?1TTf’TrT fTZ1T1* risfzrf?1

JTTfr,

rrrrf

gt.j1

r ijg.

tf:

1i g1q’& cii wr i 11ii’i’tiii’i 1cpI:,

1f

Tf1

t:cpuiiPI 1 c’gcri

iii’j sTiigiPci, I c1I ‘N111 IIN’NI 1Ictct1I c11[’ViRQ14i1 .4g4f 11Ig4c1Ij1IiQf ‘iiiigciigiq’iici,ig4I cfrUIq,jcttLII cPvci’kIILI41MIP I ciiP cg ii.qii i6Ic1t , iiRii1i ci iici gc[’ti cqf: I R9 II Now in course of discussion on the basic elements, the author by the way proceeds to reflect on ahamkãra, buddhi and manas (as follows): There are three internal instruments of understanding vibrating always in the sea of the heart drawing towards themselves the sense of this-ness and I-ness and submitting the same to the heart. (21) This one’s own heart indicates to consciousness as the seat of the

inner being as a whole. ‘I bow to it, the consciousness of iva as the knower embodied in the form of the ocean (of 76

Mahãrtha-mañjari of ri Mahevarãnanda consciousness).’ The three instruments of understanding are behaving as three large waves owing to specifications of time superimposed on them. These are the most useful instruments at the disposal of the real agent of knowledge. They fetch to the heart the consciousness-force also having accorded to it the colour of I-ness in the same way as by colouring it in the dye of this-ness and making the receiver experience forcibly what is unnatural as natural. These instruments (of awareness) are known popularly as ahamkãra (ego), buddhi (power of discrimination) and manas (the power of determination and counterdetermination). Here, ‘this is mine’, ‘this is not mine’, this kind of assertion of ego, is ahathkãra, discrimination is the function of buddhi while determination and counter-determination are the functions of manas. This is the sense. These internal instruments

of the Self as aha,nkãra, etc., bring to the awareness not only objects seen outside but also make them have experience of objects seen inside consciousness itself also on account of themselves being crowded by them received on the pretext of purification, of them so that they may be brought to light. This is their sporting. Thus, they act like massive ways on the surface of the large ocean while sense-organs serve as mere sub-waves caused by the large ones. (21)

iriPi

cifi

fT3ffT f uI4J i3IIQi, RiRiiQI’I uiiuijc[1i I I II

77

Mahãrtha-mañjari of ri Mahevarãnanda g14c11 f f— f4’iii41ci,41 i’1 i1?i I

PII1c’1’ I i II fi: Icl,IIti

‘liii I c11 SIclRQ4cltLI tII’1 gIuMi I6c1IIcfl’1I

iIu1IIQIct

1T W1’c1Ig Qi’1c’i 1Ict icuitiiiict iv1’1 ‘ig[i I icFcfl?zM: i cii cli

T1-T TTP W1T1T fTTVTT WWZ1TVTT Ic1PIIUII ‘IIQII: Fquicp3Q14ig4: _______ ___lJIr ______i __ _____ çgi ftj_ aigL.iI1, ciiPI i - iW

‘4C1T -1Ea, IG4f f IuI ,1I61I’1I 5p:lui uIIcc1IIt cpIUIcc1 fjU

llRIl

Now, the author talks about the senses: The all-pervading Being’s observation of the world around from within the heart is scattered owing to having been conducted from within the heart through its constant impingement on the lamp-like lights of senses which have the senses attached to the tip of the respective sensory aperture. (22) Heart is the somewhat suitable and hence the best abode of the

Creator who is a great Light, all-pervading, and is limited only by His own nature and is of the nature of complete autonomy. 78

Mahãrtha-mahjari of ri Mahevarãnanda On account of his lying there, His sight of objects lying outside in the world remains scattered owing to being used as a matter of experience to be used at the same time as an object of observation. It is to say, that it crosses the limit of internality. The limitations are as follows. The objects remain always impinging on different apertures of the senses which are cognitive and hence act like lamps. These senses are five as eyes, touch, ears, taste and smell. Their causality in cognition lies in their capturing the objects in the form of word, touch, form, taste and smell. (22)

T-T )4f11PI vii[2i

ujI I

cprqçj-4 u[

If.Qir4uI ici41 I I II iPci ciruiiPi 1zq 4t1MIP IT44I

u1’i IIc1IUI jg1 T1 Tf1QT:

‘-qifl, cit p#ii’iiPr

,I1uIi iTs1 iI IJ,4c1g’ isI iiciP I cj iRic, iic1SI T1T: TTT1 3TTf( qrcjç’j iei1 I 1Ri — qi

Z11T WR icqf:, c1IccP, ti-ii1ti iti ciiPi

fI1’c1

IIRII 79

Mahãrtha-mañjari of ri Mahevarãnanda Now, the author talks of the organs of action. The organs of action, too, are five working pre-eminently in the accomplishment of actions in the interest of the Universal Lord. On account of them, one remains active at one’s sweet will as against things inanimate. (23) The Lord of the universe is its owner on account of bearing the responsibility of creation, etc., of the world. He is provided with five organs of action besides the five senses of cognition characterised as such on account of cognition’s prominence in their accomplishment, though they too are not untouched by action. In the context of cognition also action becomes necessary and hence is made the provision for the organs of action specialised in accomplishing action. The word khalu has been used here in the sense of certainty. By means of these organs of sense and action, the living individual, in spite of the limitation of birth, death, etc., on him, has made him distinct from inanimate objects like pillar, pitcher, etc., whose light (of consciousness) is completely implicit, amounting for the sake of extra-enjoyment (as compared to those inanimate objects) and hence is accorded some mobility and movement. The word svairam, ‘on his own accord’, has been used by the author here in the verse to bear out the sense of the extent of permissibility of the organs in the movement. Herein lies the autonomy of the individual and limitlessness of the light of consciousness as embodied within him as the powers of speech, hands, feet, anus and genitals. (23)

&1T I 80

Mahãrtha-mañjari of ri Mahevarãnanda cQj4

IIII

iiIciP

TriI jifIfr wii1ii s61S1 Q11cNc1’I I1

iic4 1fr ziI : 1RTTt1: 1TTTh TT’JTT1T 1T B34?Z1 ciiP tf u1

—-

I

fr f P1ècrIS11 iiu1kr iwi: si1fr

l[t1IyI tq’-qc1 -qicIiqgTq1i 1? icjI iii1cii: — I6q-qI1 ‘. tI

1

I

1uI+44lI 1,U)1( tl: I

Iii’i flZIT

itsi

1I I T[1V.c1IIi TrTr4MIPt 1?

sfp: I i ii

Now, the author passes on to consider over words, etc., as objects of senses.

The Actor of the Universal Play is amusing Himself taking the good smell, etc., five sensations of the flowers growing in the garden of the universe as a trinity of worlds. (24) 81

Mahãrtha-mañjari of ri Mahevarãnanda The ‘trinity of worlds’ implies the three factors of the object of

enjoyment, the act of enjoying and the enjoyer. The ‘Actor’

amounts to iva’s skilful acting in the drama on the universal scale. He is the Great Knower on account of being of the nature of Illumination. The world is conceived as a garden wherein have grown plants bearing flowers, etc., producing sensations of smell, etc., characteristic (to all the fiveelements, i.e., space, air, fire, water and the earth) and emitting light, smell, etc., as symbolised by flowers and sensing them artistically and yet looking to be doing so artlessly. The symbol of sport, kridã, ‘sport’ has been used here to indicate to His act of throbbing in keeping with His sense of delight. The subjects of sound, touch, form, taste and smell are cognitive in nature. Space, etc., are the substrata of these guizas while ear, etc., are the senses corresponding to them as their recipient. This internal relationship amongst these three needs to be considered, as has been stated by their propounders: Through the channel Qf the senses as the means for receiving the sensations of smell, etc., need to be worshipped the deities of the Self and this venture would spontaneously transform (life) into a great sacrifice. Bringing of smell on the forefront, amounts to laying emphasis on it. This is the conclusive statement. (24)

TT ct ‘igiRi fTuf

g—jcJ 1Thciiiii I 11ui 4j(UI Nr 82

Mahãrtha-mañjari of ri Mahevarãnanda -cII1t1 1sb1Ic1IIci

J,LWIT 1i iiti I ciiP 11T 1 f[ llRiIl frnT?T1T

‘ TT: Tf TfmT

111P ‘T TZ1?( ?Z1Pf— —1?[i I c1Z1I I c1Fc 1?Tft1T T1Tig[1, 1Tt 1 Tt ‘TcIi TIT 1T T TTT2T 1fTZr1 TT1 TTIT?1T— i[if[ i-ciiPi gRciPci, qii’Rici Tn-I1 M gç’ fiqic Tr1T1ThZl1T hU

Zf

cNi1tisPIIg c1I4cWI TflT 11ui r gRcrLip, c1c1 FiigRI tviP icfIP

‘iTr1 cii 1igcic jccpI4gIgi1ggI igFc I f I’11MIsWfl ‘igiPi \L1Rc11IP

jc’ gjç4jc,4.

cii1

rclixiRi

r ciPi

[pc: I ii I

Now the author introduces the five elements.

Just as the squash of sugarcane does not lose the intensity of sweetness by undergoing the process of making of lump of sugar out of it, even so the five elements do not lose

the intensity of sweetness of iva’s Light (of consciousness) as embodied in them. (25)

Light is certainly the Self of iva which goes on gaining in intensity 83

Mahãrtha-mañjari of ri Mahe.varãnanda by undergoing the process of manifestation from Parama iva to Sakti and Sadãiva until the emergence of the five elements and gets intensified with gradual decay in the nature of the knower and experience of difficulty in the same measure in getting the sense of the Light thus intensified. This sweetness needs to be experienced as the basic nature of all cognising beings. All the five elements never do lose the delight of the Light available to us through the understanding of the harmony behind them like space, etc. They rather operate by keeping it cherished within themselves in varying degrees of density born of the autonomy

of iva in the same way as the lump of sugar does not get decreased in the intensity of its sweetness on account of passing through the process of cooking. Consequently, the earth, etc., all the thirty-five elements following the pattern of their cause continue to exist and flourish in independence of the same cause. In keeping with the same pattern, all being right from the earth

continue to dwell in iva as per the principle of sat-kãrya-vãda, that is, the principle of constancy in the existence (of the really existent). Thus, the conclusion is that, as per this principle, even the intermediate entities like the prakrti and purua, both the higher as well as the lower meet together and hence combine into one. (25)

tb
9f iiti cicjgvfli 84

Mahãrtha-mañjari of ri Mahevarãnanda 1ftftrr4r

iiit vi’14iiI: I i ii

?2ZT cMI11 ciccilcilli fiwit fiij: icjIciI g gIg111Ic4jI — 1qiii1i’ 11:, iRi 1ct*: Tftf: Itr5Z1fIUiT ijcfl c1vc1IiI1rftF_ qjcp1j tizfci: I ictic1 ic1T [:

lcIf 3rFkrt icic1I J: TT: qi’c:

— 1iiiIsui

c4: I ri i

iIRhL11 r rzW:,

rpTfr— tiWicmi ifir ftrtr c1IcLNI: I

Th

cfl1 c1iI I1ti c1gIjcpjicii 1ITLNLN1i4I

g1q414’I

oq I I II

In the following verse, the author talks of the reality of the essence thus conceived of in the form of a congregation of all into one —

The great force of ämbhu is revealing itself as an operation of contemplation in the form of a branch of the creeper of the mechanical plant responsible for keeping mobile the machine of the universe. (26) The luxuriance of worlds in the form of their mobility bearing the Essence in their bosom and consisting of wood, etc., resulting in the appearance of the shape of toys in them, depends on addition and subtraction of wood, etc., that is the work of the

force of iva which is autonomous and great, given to associate 85

Mahãrtha-rnaizja ri of ri Mali evarãnan da essences one with the other and sharing one and the same

purpose with iva, is making itself manfiest. It has taken the earth, etc., although He is absolutely independent. That is the force of contemplation, an automatic throb of action and hence selfemerging. It has been explained as a combined form of consciousness, delight, will, knowledge and action and, thus, as an entity of harmony of these five forces. Thus, it bears out the efficiency of contemplation of the Supreme Lord in preparing the abundant tradition of manifestation of the curious creation

which the world is. Here ambhu is the transcendent Self. This kind of His force is of His own nature and appears as the group of vowels coinciding with the aspiration. Thus, it has been explained so in keeping with the bearing in the context of letters of the alphabet. (26)

‘ij 3TET9 f

II11

cli clcclllIQlI

3fT:, 3T ?J, T1T

3TTTTT TtRT(

IIIIc1Ic’441I t31T tti I I g U ITT I

Tii1 RiciiRi IciQ1WiI IIII

cii

1iRi 1ici-Li iic’thiii: IIt9II

86

Mahãrtha-mahjari of ri Mahevarãnanda

3T1T9t f 1? siiii1 iRii:, k — gu[: ciP i-i: cpçj[ ci-ciiPI iiP Ri PPPt I ri gu[: ttiic cpiRjci: I ‘igIP ii’tSI c oIpLII 4j’41ljg1!41 j1fl:, i i’u cig ctIcI I ctvii 3ii’PcSf IcI’ I1gcI T ru-: i qIP1 t1T1T fT?1 I giir mTf1 Tf1 T1TTTTTfT

gRii1 cjg’j 11b I I%1T f — PØ cic,wii c1vc1ct ict,I ci guf: 3 [igPr ciicfl i’u1 ciIcy1IPicI4lP1 ii’iiP iici g’iiP I 1jrj Ig4eI’c11 gu[: iri1: ‘ifiggiPi iRciiP i[iiP iiicfIP flcpucIrc1IPt

itiii€cieii1 i 1ii jiRtij’cii: i’c1 guj[: PiiR: ‘.iciiP 1ici1stiW icicciiP, iicflP iI1icflI ii’ii’ciiPi Pji1WciiiP .j gu:

irciiP gu’f: t’1sI

clMI1cIIt1frc1i WiT cMIPI I Lccl 1Ig—IM— -pt Ri j’j [I clt4’Ict : iRpcP [q,: I iI’1I 1iictIPi iciiiiP tjj v rftr

T1TTUTT bT ?fl

TTTT1 PZ1 Z1UfThtfT?R T?h r ii1iii cli Zf[ guf#jr[ iiirtfifti f: I fl fr rif:

I Ii-cj, 1fffr fici-q ci’1

‘-i

?Z1f: I ?rth 87

Mahãrtha-mahjari of ri Mahevarãnanda i1sftr

riRIcPt iNQc1i flgg’c j’jc.jg: II’ () 1?1IIRIh9II Now paths are six as they are well-known in the ãgamas. Tattvamãla is a particular part of it. By way of satisfying the curiosity, the author expounds the sense of the verse concerned as follows:

Out of the six paths, half are to be considered as related to Light and the other half as concerned with Contemplation. This is the mode of manifestation of the twofold form of Siva. (27) It is well-known in the agamas that paths are six. They are letters, words, mantras, kalã, essences and creations. Letters are fifty, as they are well-known amongst the people. In spite of the infinity of their number, words, in keeping with the limitation of space, are eighty-one as per the prOvision of the primeval mantra. Similarly, the mantras also despite of being infinite in number are taken into account as only eleven in view of the group of five as related to Brahman and that of six as related to athias, fractions. Kalãs, aspects, are five including nivrtti, etc. Essences, as has already been stated are thirty-six. Creations are (theoretically endless as related to time, .Agni and Rudra, etc., but (practically) two hundred and twenty four. All these, are included in the fold of the five kalãs. For instance, in the kalã known as nivrtti comes only one letter ksa. Twenty-eight are the words, two are the 88

Mahãrtha-mañjari of ri Mahe.varãnanda mantras, emerging immediately out of the heart, earth is the only one essence, one hundred and eight are the fields of creation, bhuvana, beginning from Kalã, Agni, Rudra, etc., up to Bhadrakãli. For their base there are the letters beginning from

ha up to ta, etc., twenty-three and twenty-one, mantras, iro and Vãmadeva, basic elements beginning from apt atva and ending with prakrti numbering twenty-three and fields of creation beginning from amarea and ending with rikaiz(ha and numbering fifty-six. In regard to vidyã, seven letters beginning from ñya up to gha, twenty words, the couple of mantras with their initial words like ivo and aghora, seven bas’ic elements beginning form purusa and ending with maya and twenty-seven fields of creation beginning from the macrocosmic and ending with the as small as the thumb. In regard to silence, the three letters, i.e., ga, kha and ka, eleven words, as mantras kavaca and tatpuruca, in regard to basic elements, uddha vidyä, ivara and sadãiva the three, the eighteen fields of creation beginning from kalã and ending with sadäiva, in regard to the state beyond peace, the sixteen vowels while the word only one, i.e., SivaI

ãna-astram, all referring to one and the same Siva as its deity who is of the nature of force, as has been pointed out in the scripture. The five fields of creation are those beginning from nivrtti and ending with anãrita. This being so, the group of six paths getting formed like this, and being classified into fields of creation and division as also into letters, mantras, words and again into three categories concrete, subtle and mutations with priority to fields of creation and next position to letters and mantras, etc. In this way, what is to be indicated by means of words ultimately falls in the category of the Light while the means of indication, i.e., the words comes to the category of vimara, power of self-revelation. In this way,

both the aspects of iva, that is the prakãa and vimara get involved in the manifestation of the fire of delight via rubbing of 89

Mahãrtha-mañjari of ri Mahevarãnanda the fire sticks with one another representing the contiguous events’ of opening and closing of the eyelids of the Supreme Being resulting in the manifestation of the astonishment of His delight. Likewise has also been stated in Vijñãna Bhairava as well: (In course of attempt at meditation the aspirant) needs to contemplate on the path of the field of creation starting with gross and proceeding via the subtle to the transcendent until man as gets completely merged into it. (27)

r4L-”.1 ic1L-1If IIiIc111Ic14j \qqI€4 cN4k11 1T tRklcl 11L1t1IRcP tii gp1hqI

rii )

R1Ic3P.Iui

IIt1I

iI91IT fmr: i

Tf: I ii

rwr f

cic’iIi iiiiiciic(1i1 g’-iij:,

i fti zru rri* 41 crI-NI: i11 -1T1ut—

ct ei1stiiitzi siPiPici it 90

Mahãrtha-mañjari of rt Mahevarãnanda

igR, cig [-1jf 3TQdT TThfkft1 1TTt ff

trzfrcici: m1 cr 1ig: tfft Tt fTTT[: ff—

iiiii’ci’sIi Rspi’ci miiiii: c1-1 1c cpç14 tgcTfT&Z( 4( f:. rfti I Rc; I I

HavLig, thus, propounded the possibility of merger of the entire diversity of the world into Light and Force of self-revelation; the author proceeds ahead to maintain that bifurcation of even of these two eventualities is just formal. In the same way as it happens in a particular painting where (though entirely different in nature) images of an elephant and bull appear similar in one and the same figure. Likewise is the case of imagining of the duality of

iva and akti in one and the same essential Reality. (28) Just as it happens in the case of drawing and painting that actually such mutually dissimilar animals as elephant and bull are shown in one and the same figure through inclusion of certain features of both of them together through the understanding of the common features between the two animals at least in the

estimation of the onlooker, such as the roundedness of temple, and trunk, (on the one side) and hump, etc., on the other, there

happens to appear the look of either of them (from different perspectives), similarly in one and the same essential reality eventually there appears the manifestation of appearance of Light and Force both in spite of actual absence of any such view appearing as actually taking place like this, similarly, we are creating such an impression, giving expression to it and indeed displaying the same practically (in regard to the duality of Light and Force). (28) 91

Mahãrtha-mañjari of ri Mahevarãnanda

Th-iicii:, Th i 4rt1cf4

ii, Lsf

rQ11af

L1 c6tj Ri ‘iri1i f1 icJ R
i i ii

1is1i 19 qeciigçfl iRp: 1T

cjPBiI

i11ti Pbcfl ig I I II i1’r f ii1

siiiiI IiIcI, Z: 4icpi: ci1di: i’ti I cilcici, Fiii ici1 cii cit if,: Pbqcfl ijRpuigRwiuv[?gig clI 3TTjt ‘QiIg !4c’N gtl’1 E1’ c11IV HI4 Ie—clt1 1I’1 1T Pb?4cfl ig IbciIc1cIl clijI igc1kf: I RE II Now, in spite of so many well-known sources of knowledge, such as the Purãiias, A gamas, etc., but no one of them possesses, such a force which lies embedded in the Lord. With this doubt in mind, the author talks as follows:

Look at the quantum of power possessed by such a petty creature as one of the size of a sesamum indicum, in relationship to the one of the magnitudes possessed by the Lord who has the universe as His body and is possessed of the glory of self-will. (29) 92

Mahãrtha-mañjari of ri Mahevarãnanda It has been stated in the Agamas that the Supreme Lord has the universe as His body while such a petty creature, as mosquito, etc. are bodily so petty as the seed of a sesamum indicum seed. One needs to think over this possibility. The author wants one to think dyer the quantum of Force possibly possessed by Him. In comparison to the same possessed by Him (in view of the pettiness of the body of the creatures as evident in the capacity of the movement around its area). The author’s use of the verb in the imperative mood in this context is meant for stressing on the reader the necessity of experiencing the variety of manifestation of the force of the creature. Use of the plural form of the verb is meant for stressing on the validity of the understanding like this, that is, to what extent (the Lord) may be exerting His force in keeping the process of the world going on with the entire universe as His body. (29)

9 tJWcNi g-I’tI Iq I1c1,Ql4Il1 1t ir

ciI&I:

11UII1 uiI1Q1 LN1I cpiicic,ii:I1ei I I0 fl

I1It4

I

tr

I Io I I

93

Mahãrtha-mañjari of ri Mahevarãnanda

jujj 4Ic[r igRi, rr i’zr P1

c1Ic4Ij

gIIftcWjIcI’1

TZrf1, ZTT TTUTU tnTiiJ

fi I giif1 IIoII Now, a doubt arises as to the inadequacy of the force of Him, He might have to exert in the act of closing up the being of the universe.

As much may be invested the force of the Lord on the occasion of the creation, exactly the same quantum of it may remain conserved in Him on the occasion of His closing up of Himself and getting restored to the embroynic state. (30) As much potentiality of expansion is required for getting expounded in the form of the universe, even so much remains there in the state of expansion, too, in the same way as it happens in the case of the feathers of peacock while still lying enclosed within the ego with all its feathers along with the variety of colours, lines and designs compressed inside it in a subtle form. This has to be admitted on thinking over it minutely. Exactly the same is the case with the folding and unfolding (nimea and unmea) of Siva. (30) -

cT 4jcfl

3TRrT T ‘JI T ‘W1’I 94

Mahãrtha-inañjari of ri Mahevarãnanda I c i uuj u uqf[

IIcIII

c11-I 11tcI

Qif’icpii cpQj1Rj

cIcPQilt 1 I9 II

i1sfi

‘iiii z( 1M1’ tf— pcpI’— TtTê LjLjgj, ecc Ef Lq41 II412’1Icl, cM Et 1c1iQ1gkiiT 1T il’lctcii IQJ,

Rcii

jul4fl

cc1I4c Rsi 14irc1I ePij TfII’ 1ii E4c141 11ctcLc14I ‘-q’ç1 Fcii”i i fi ti 1cPI-i Z11T Ng1 11T, fQT:

igi ii4tr— ciT1 N’tf

cpcI)e11j — WPTT Pc’Nf fl9II Now, if this be admitted as the actual position if unmeca and nimeca in regard to His transformation alternatively into the Universal Being and the Transcendent respectively there would

95

Mahãrtha-mañjari of ri Mahe.varãnanda arise the danger of confusion between the states of unmesa and nimesa. In apprehension of this crucial danger of confusion between the two states, the author states further as follows: Universally pervasive is the principle of triplicity of the knower and the object of knowledge with their status having been held by the common ground having got interconnected by the third factor of knowledge having kept the two bound together into one the entire triplicity of the universe. (31) In the actual interrelationship of the world, the entire reality has got classified into three classes, i.e., the knower, the object of knowledge and the knowledge itself. This classification has been possible owing to the all-inclusive universality of these classes. The underlying principle behind the classification is consciousness as the essential factor of knowledge. That consciousness decidedly is as follows:

The object of knowledge of all this is the Lord (iva) while the common feature of both the object of knowledge and the knower, is knowledge. Except for you, 0 beautiful lady, who else can be capable of unveiling this factor of knowledge.

This is the position held by ri Kornala-valli. According to it, the entire range of the object of knowledge manifests itself as also equally well as the knower undoubtedly so assuredly that there does not remain any scope for doubt in their essential oneness. (31)

‘ij, cpigig-flpi.szi f I’ic4 ‘4 4IcNI

96

Mahãrtha-maiijari of ri Mahevarãnanda

taii iiiuicgk I ‘31 :!;e< U I ‘ I UI I

c11Q14l LUj J

ji.juj flfl

I

c41i4cIk1 1 ct’.p,’< u

IU

jq:

IIII

iciIc 4I4I’1cI4w4 L1c{Fê 1g: t’1”i f?(,

I .iRTh — ici ‘IclI f ‘foicii 1g

g44j; IUI11’ iL11gLII 44r(Ui icpii1ci 3I1IUIcNI 11c1cNI ‘iRii cici1 — 1?i I1ctg ici41tiiii I cti tIl44cpIcfl 1 L1I11I’I — tLUi 11iL1 5LU4I4 i1 i citi 1RiiIi Ri cig ‘ii1 r cii

I,

‘4t1c1I

q,IRq’NI

— 11 1 iFci+i1l cip.i41Ii

TT 1Ig1

Ngiqcii T cwiIci ciiI1 fiRpi’i1i cPI’cPc i[t g i IR II

97

Mahãrtha-mañjari of ri Mahevarãnanda What may be the peculiarity of the actual flower as different from the flower of the void. If it be pointed as that of the throb, it would be reacted to in terms of universality of the throb. (32) What would be the peculiarity of the flower of the void as different from that of the actual one? If this question be raised, the answer would be that none. This is the conclusion of the statement

because in the dealings of the world, it is the goddess of consciousness who operates as the resort in the understanding of the reality of the world. This is the condition laid down in keeping with the opinion of the Teacher in view of the throb being the Light itself as the real seed of knowledge. This has been stated by us several times. But for the admittance of that throb, that universality of the throb would become applicable in common to the flower of the void as well as to the michetia

campaka and if that attribute of the throb would not be applicable to the flower of the void, it would not be applicable to the actual one either. This is why our honourable teacher Abhinavagupta has said:

‘That throb is the great reality.’ He has stated like this on the occasion of commenting on the relevant verse: That throb pervades the flower of the void as

well, of iva-dti: The universality of the throb may be applicable to such an (imaginary) object as a hare’s horn. In keeping with this kind of case-ending, existence itself has to

be admitted as coincident to ivahood. (32)

98

Mahãrtha-mahjari of ri Mahevarãnanda 9

T Ri 1 -cj c1qU iRic1 cli tj ‘iiT -iigii,1 IIq1I

j’u ujg4juj[ I

II

I ‘. ...

g: 1jI1

ui: I I II

wiT:

1clIIiI’iciI f q,uc( — r’1& j1i:, j FIR1 cidIW11 ‘cpiià’ icI1I?i !iR tIN1HIc1cjI

---- f I11 r1uI1.

llFcl:I Z1T

IIcN: qiljci1Ic1Iq LcI?1 ic1il cIIIiI’c1I& wiiq qI1ciIIg, rer1 tbTPTf

Tp pft PUPT

Now let flower of the void, etc., remain such entities as indeterminable whether they be malicious or ornamental since eventually than have nothing to do with the actuality. Where, however, being and non-being have been proved differently in 99

Mahãrha-mahjari of ri Mahevarãnanda the actuality of life, how the skill of confusion between the two can remain operative. Apprehending this (non-sensical situation) the author observes: The distinction being and non-being is apparent like that between ruby and emerald. Or the lustre of both of them getting intermixed, the throb of distinction between the two wipes out the distinction between them. (33) On application of reasoning in the understanding, the appearance of distinction between a pillar and a vessel becomes wiped out since the relationship of distinction is just a matter of throb which obtains uniformly in both of them as the visibility is common to both of them and is eliminative of their distinctIon from each

other. It means to suggest that the fire of consciousness used in their visibility does not leave any distinction between them. It happens in the same way as in the case of ruby and emerald placed in close proximity of each other so as to intermix their lustre to result in their common variegatedness and thus in elimination of their respective colours owing to their rejection of their respective colours and becoming of similar hue, as (a result of the intermixture) now ruby as well as the emerald both have become red and blackish in look presenting a peculiar shade. (33)

¶ iji[ iiIciiR ciccic’i 41i-iic’I

[ [: ‘1I(1Thf

i1rciig cIc NR.g1i iiii1 g:

clq, Niwt, 11 c1Icic1 c4c11

I?hN1 1U f31Rus— 100

Mahãrtha-maiijari of ri Mahevarananda

gLi 1ici uiiuifIIct’1 cilti ?T3IIUI4 I II jU454j [J[U_ qucZ: I i

r1r cii1i ii

iw f u: —

I 3fU4SfU]413 fjUI4jU rj iRicI cii tf cIuIc1 IciI&iuII: Icpg: ZPh ?1TTY

f tRT1fTt

fliig: iftr,

‘ig1: ) 4ILj)j fr4t5i

fccii 1T 1?fTr

i-ci1ñT?TT 1IcWit1: f[ qiIgI1IN11u: f tc1IIc41Pi iii41 ij

jj i[ii,Rjcpigq’1

ii ‘gc1i iRr

ig1bi’cI,

t

cigtf

15,Z1?1Z1T 1t?41 I 3Th1Z1T ciicqikf: I i ii usIjI4cpI 101

Mahãrtha-rnañjari of ri Mahe.vardnanda Now the problem is that in spite of having been settled in mind again and again, this content of meaning only flutters in mind around like the streak of lightning and seldom does go deep into the heart, for the sake of which if there be any way that needs to be suggested; particularly if that be any device of worship of the Goddess Supreme. With this query in mind, the author looks around that Divinity as follows: The deities of the senses are throbbing behind the ego like body while the Supreme Lord as the ocean of knowledge is vibrating from amongst them. (34) Our tangible body is a fabrication made out of the five gross elements as earth, etc., which all are entirely diverse in nature. This is what we decide upon. Unanimity of form between the individual and cosmic bodies is well known in the scriptures. Deities of the senses throb around the body making use of it as their locus automatically even without having been invoked and established. From amongst them also is throbbing the Supreme Lord, the ultimate agent of knowledge. Hence All the forces of sight, touch, etc., keep themselves engaged together from all around in their respective functions having placed in their midst the golden pillar which shines all alone in Its all-inclusive universality. (This golden pillar) is the Supreme Lord Himself, as held out by the Kalçcyã-stotra in the form of one’s own inmost Self while all the deities of the senses, both inner as well as outer circle are forces serving as His agents, having placed themselves around Him at His disposal. His most appropriate service, therefore, is to worship Him in one’s own body. Just as the idea of statue, etc., is formed as representation of oneself, even so the idea of Him needs to be formed within oneself as the main seat of Him. 102

Mahartha-mañjari of ri Mahe&varãnanda In this way of thinking, the idea of projection of Him on ground, etc., would be only a secondary representation. (34)

fl[c: ‘: i ci1ii i1iii iiti ?T cifM’I

[qiic1IjiIc1 I Npi3iiI1

II%II r it14 I

I i ii

cWi1iT1:

cij uçi-[ 4k ii41i:, ‘ifl11

E1t41 IT T1 —

Zff ‘1fl1

rft

ftrirftiii ciu1 41-i ci-i 4iii ciIcir1qzrr: iii:

I1c — cii ‘II’1

ciiiRiq ujj1, t1iclc1I t cli 1L1J?IT 4c1’tcJ1T1 Ic121 q,QNI ijui1qTgicqiqj fggfçf f 1IciI 1i— V[ fj4-q tf( IcII’c1 —

103

iii

Mahãrtha-rnahjari of ri Mahevarananda iPi: i iiTs I’a ,i1i ‘tc1Ic4iciII Pii: I1I1Ic1I, r t

cttqlq IItII

As the Supreme Lord is transcendent, how can He be worshipped by (worldly) process? On this query the author kindly observes (as follows): He should be worshipped by means of the fragrance of the flower of contemplation offered through the vessel of the inner being along with the ambrosia of the objects of cognition. (35) That Supreme Lord, as very well admitted by the Vedas as well as the Agamas, should be worshipped within one’s own body having established Him inside it. In the process of worship, what needs to be offered as the article of devotion is the ambrosia of

the entire object of cognition. As it has been exhilarating to the senses, it is sure to be acceptable to Him. (Moreover) since although it is cumulatively only one and yet it is naturally an admixture of a variety of feelings, emotions and ideas such as fear, remorse, joy, etc., like a mixture of eatables of sour, bitter, sweet, etc., tastes, it is sure to bring delight to the Supreme Bhairava as well as to His Force of autonomy when taken in by them amounting to assimilation by them as is the derivative suggestion behind the word piyate. Use of the idea of inner being as the cup of offering in this context is to convey the sense of giving something to someone particularly something liquid as such a cup alone would be the proper medium for offering such an ever-flowing object (as feelings, emotions and ideas) to Bhairava as lying within one’s own inmost being. The suitability of the medium lies in the fact that the objects of emotions, etc., lying in the external world in different forms of throb and having 104

Mahãrtha-mahjari of ri Mahevarãnanda been received through different senses in the form of the respective throbs get the facility of staying in the senses for a moment and then getting transmitted through the sensory mechanism to the Self of Bhairava. Vimara, contemplation, here stands for contemplation over oneself, the Supreme Lord. That recognition itself is the flower, pupa, meant derivatively as the object of nourishment. (35)

Fciii

TT rk- Picii rr IggIgI1ç,4jI vjgQj[gIQ

ciRciiii 1T T g,c1I QiI v1T 4ju’) I I II

1P-IIQ1’1

4Rcii 11 T QIT1 victI Qi4i1P1 IIII

T cii JI t41 f I cii Phii

gg

1’ici ‘1cqT, si-ii qi crt aic1Tc11c1II ig11ici — iciSZi 1: I I II Now, after giving the details of the method of the worship of the worshipable deity including His locus in the cakra, circle; the author talks about the quality of this kind of worship as follows: 105

Mahartha-mahjari of ri Mahevarãnanda Worship is the estimation of the forces lying latent within one’s own psyche which is a difficult task in this world while squash, betel, fragrance and flowers are easy to get for the sake of the Lord of the Universe. (36) The throb of the heart is the deity, the Supreme Lord, this has already been stated and will continue to be stated. The power embedded therein as other than one’s own in the form of

endurance of the onslaught of the agitations of the world and the capacity to contemplate on it, brooding over the same power is the worship. Worship other than this is extremely easy and ends in the idea of Him as He is the Lord of the world. (36)

iI11 iiiI1 ?1T iIi1P4HIuI:

V

MIUINI41L ‘I41I.f qzjf fiRci fT1vci

‘ii1 UI’3, I I(9 II 11 1311q

f9 iiTi R11r 41W4 &pi : 1I(9II Tt1R1TTf1f1 TTT%d

frrzr

flu4

igiçjc,

I’i1II

106

u4W ci41ti’i,

Mahãrtha-mañjari of ri Mahevarãnanda fifgiii c,1IN-qc1T”IMi 114IU1UIi c1Irc1Mi 1T —

v-ii

g[ I i II

Having brooded over the nature of worship in this way over all, the author intending to organise the remaining matters also on the same line establishes the supreme purpose of prãi.iãyãma as follows:

Control of prãiza should be understood as breakage in the continuity of alternation between in-breathing and out-breathing as a result of complete withdrawal from involvement in external matters owing to exclusive contemplation on one’s Self at the cost of stoppage of action in matter ready for action. (37) The yogin experiences stillness of his will to indulge in his tendency to enter into matters worldly which are tending to block his inclination to know what deserves to be known and wherein

lies in embryonic form the worldliness of transcendent (Self). This is vim aria, contemplation as on a fully grown elephant made to enter into a circle of mirrors and remaining observing him closely. As an accessory to it, stoppage of the function of all the sense organs in regard to their response to all external stimuli via control of breath, prãi;ãyama. The yogin experiences stillness of his tendency to indulge into matter worldly which tend to block his inclination to know what deserves to be known and which tendency is the embryonic form of worldliness of the Transcendent Self like that of a big animal, such as replica of a fully grown up elephant entered into a circle of mirrors and needing to contemplate over. Such contemplation would be helpful in breaking down the continuity of indulgence 107

Mahãrtha-mahjari of ri Mahevarãnanda in the fascination towards all the sensory objects. Bhañjana here means getting established in the perfect state of breath control (known as kevala). (37)

iii1

iiiiq

g t3

I

gii’i 3ii1

I[IP131T jfr: I I Ii

uwul

i1i1 11Q14 1II

ci c1-’1 gIc: I c1i

q,PI41T r: I Iz II IItzII

In the context of prãizãyãma, the author brings to the fore such yogic practices as drying up, burning, and making to float (in the following verse):

osana, drying up, amounts to removal of blemishes while dãhana means rooting out of passions and ãplãvana, floating, is suggestive of purification by bathing (oneself) in ambrosial water. (38) Meaning of this verse is obvious. (38)

108

Mahãrtha-mañjari of Sri Mahevarãnanda

3TI3igi 1iii fug4 34Iti’uII’1 I 3t9 ‘

4)IQ1• 1T?IIT13T nq iicii j[Cl)(rLIcNI 1iiT I

aT21 eiIi:

uii1j .. ujj1jc-

cP4I11g 3i1cPv1cNI

- iig: I I II

tFT

1-iii, c4W-4 1c1ctQi1uIt4

— I44NI1[1 1igI’I[spI’-ci4I Z ‘1T

c1I

uiPi — riii qi’i.ici cçqç-fl

ciicqijf: I i, II

The author takes a diversion here on this point to the nature of pucpa, flower, etc. The position of contemplation is necessary to take resort to in view of its necessity of serving as the factor of interconnecting the disparate elements of options. Valuable is the variety of the objects of knowledge while flowers are the feelings and emotions which feed the inner nature. (39) 109

Mahãrtha-mahjari of ri Mahevarãnanda Positioning of the organs of the body such as hands, feet, etc., from amongst a variety of options in a way oriented to the selfconcentration is what is known as anga-nyasa while arghya, valuable is the remaining constantly aligned to one’s basic nature is a valuable psychic state. Flowers are the feelings and emotions are feeders of the inner being which are oriented to the worship of the deity by virtue of their orientation to the divine. It is on account of this utility of them that flowers are known as puspa, a word as derived from the root pus meaning to feed and nourish. (39)

[cj QT?Z1 L-ct,II’IIR1T 11Tii U?4Irc1I

jPWqiuij 1c

I

I h?O II

qs5.quj tNii rc5I1 1ju[: 1 Io II

-cIN-INcNI -I4Ic1M% IIct R-qci: cBflII i [qc —

ItNtI’-cI: : f1ij1uj gçç4uj uII4.j: — L(I4jII41 1? -1 Ic4cl, •

•••

•

•••

••

a

•.

i

a.....•

..

.

...

...

110

Mahãrtha-mañjari of ri Mahe.varãnanda Now, after acquisition of the articles of worship both worldly and divine and having separated from them the particular article which is of common utility to all the senses, the author proposes to examine it from the viewpoint of samskära, impression, as well as yoga. In the face of fullness of the sense of I-ness we speak of the propitiation of the point of our family after purifying it by means of mantras which amounts to projecting of the options of the world into it. (40) NOTE:

Bindu stands for the Supreme Siva. Propitiation of the bindu is done by mention of the mantra relating to it with reference to the udha vidyã and thus making use of it in the purification of the three worlds.

Kula stands here for the community of the followers iva as the supreme manifestation of the entire range of objects of knowledge. We are speaking here of the propitiation of the deities by the points, bindus, manifesting out of Him gradually and one by one in the form of throbs of Force amounting to contemplation. (The text is missing.) (40)

spuI 31t gcIIt1sIr(NI iciRigi. 3fici \iIc1 --i1r

Uçtc 1 c1

TN1rI1 T R1iic’i I h9 II 111

Mahãrtha-mañjari of ri Mahe.varãnanda

timilJi I -1i
IIci1 r1I: I h9 II rw’cqtigi1 ‘iN qt1sI?1 — iiPi tipi1’i ciiP *1ci, 4j<ç ‘1(11 41c1 I II.4IrI T1

j1T

T1f TT ITT:

By way of introducing the secret of the circle of deities worthworshipping, the author observes: Keep remembering constantly the five carriers of the body of Siva, the three eyes, the entire circle of the cakras and the range of five forces including that of creation as the foremost. (41) The five carriers of the body of Siva, the three eyes and all the cakras. Constant remembrance amounts to contemplation also contemplation on His range of forms. The word smarata has been used here twice to emphasise the significance of contemplation on the Supreme Teacher, i.e., Siva. The five forces to be contemplated on are those of creation, sustenance, dissolution, inexplicability and manifestation. (41) ftISP mThT

f1N’1 1[41

TTfiUT 1iItii1

112

Mahãrtha-mañjari of ri Mahevarãnanda

tf pcigi

tIr1,N’1: I I II

IciI

41c I ‘liii I1I’(cP

‘ficiiciiiic 4ig I c[j 41I 11cs 1tcc11II’ 1? I çj ET cp(j: IrPL1 R, Th iQ1t1LI11I1I: — I1i?: cI)IRIg, zf sjjcq’ç:, cig cig iR TT 1T

TuwTtr:

cli ‘tqij, ‘PT 11ñcWi:, Fkicpi 1zrr

E

lIcNi1 gic1 ii’i JJ1R1i iig ScL11 I cit iiT qicii1cciiii’wii:, cig iti Tigii, cig ii juqqçcj 1

gJvf, cIc rti— 1TI tf E1 Thilcil Thilul NRT

I,cNT c1T iciR I c1TII1— Iv’IIJMcug lTtcPIcNI ‘ziiicI, ‘T t1c11— ‘1cc4i 1T 1TT: fccp LI41t tI[ I cli ?Aj1-’iI1j juiiqccpiuii 1i IIJ!4II’lMI ii1ir11F

giL iT E1 —

milclR cfl 113

Mahãrtha-mahjari of ri Mahe.varãnanda

iriØ-#t tUfl &t1(I, ‘3TP4I tl&1 Rr 1tNUIIcIb iti1,

iIciIuIc1II ft cci: ti’f?i iift ici,ii t1’i 1[tit cucgI ‘icigi iici’1i’ j1?i, — 111 TIT?: ?R ?14 t T—TZ1: ?1T ‘fTf I41Np_T1IcI, 1UILUI I f[tisp, clvcI ii: 1kDi1:

igq’1 i’k1 igR, 1ciI jRg’-c1NI: tI

c1I ‘c1IgI

— 14111 1Qf1,

cicU c1III \cPL4I +I1,

g444rc1’kq: tiiriiuii1—

‘4cpIIq -

WiA1c I cli [[:

11 ‘qjcT,

1ILsiI1Lc1cP’ 1 Ni’iiI ‘iRic c1c’11I 1?ii ?fl1 IvItiHI’-lI: c1”LI TTFZV[ TIl,ccc14 T4cl1I’Lu1 c4tMl-I. iIgI14 4i1i’i4 ic’15IFt sii’i’-qci ii’i fr: 1cp(’4 s,fgu

Ic1Ii sig1pc1, -igPci, it c1Itc fflitii: frtIcit1 Th1Ic,: clvIIi1q

T5UZIT cFc[41 IiT: 1 F414-I I ci 1 T”T ll F4 ‘ QI l Iki 1i I T2T

tlFr i4RR’ 3I-i:

tI1c1?.141I

Vfj: i 4.iikzi ici—4i jç çq.f: I cit i N I—cII1 3i:11 t1c1rc11.t $j cpj: uI Z12.1’1 iciRi I c1t lcI, W ctctI1I 114

Mahãrtha-mahjari of Sri Mahevarãnanda

ZiIISP1 ThUIIMIP1 giii1biiciii iiiFi ‘P.iiFi’ Tfr T1 ? [1TET TVU?1TTP1 ‘TT1 f Z1TfT’ i — iIirc1 ‘1I1 gNI Lp3 i’ciiq,

T E{ 111iI:, ç E cpj: rIi

PIN:

1I g-çcv1I, f[:

i i ii

Now, by way of expounding gradually the secret of the Sricakra the author contemplates on His three-eyedness as indicatory of the peculiarity of His body by way of referring to the divisions (as follows): -

In His body are nine division, five are the positions of the five carriers, seventeen are the sections in the eye located in the head while twelve and sixteen in other two eyes. (42) The word pqha in the verse is indicatory of the body of His body, as has been stated in Mahãnayaprakãa: The vision of the bodies of iva and akti as harmonised together into one is a matter of great revelation. As a result of it, the Force has come to His body even and hence it has become the great seat of the Force. There what has been indicated by the word kalã are the nine Forces which being contemplated on turns into a certain element of the knower in the form of the primeval throb followed by a certain force of expansion over and above the same throb and another pulsation concerning the senses and, given to measuring the magnitude of the sense throb still followed by another throb given to managing the arrangement of objects followed by 115

Mahãrtha-mahjari of ri Mahevarãnanda unfoldment of objects of understanding, classification of them and when looked into closely appearing as the five gross elements, name, space, air, light, water, and earth being produced in the same order. There, in the beginning itself, is born deliberation of consciousness out of the Self, followed by the process of stabilisation of it, followed by the throb of its utilisation, followed by its whitening and then eventuation by fulfilment significatory of resting confined to oneself. This is the process intended to be unfolded here. This is how get formed the diverse perspectives of understanding. such as the knower, the measures of knowing and the five kinds of objects of knowledge as the source of knowledge. Other authorities, again, regard this source of understanding as of five kinds under the supposition of it as the locus of offering sacrifice to the Lord of Death in a fivefold manner, as five are the passages of throbbing of the Supreme Lord in the form of vyoma-vãmevari, khecari, dikcari, gocari and bhücari. On account of pre-eminence of contemplation over spaces under its dispensation as associated with the sacred sound Om, the five kinds of stimulations associated with as would be spelled out later on account of her rulership over it, vyornavãme variis assigned this status. She is the force of consciousness of the Supreme Lord and throbs in the inmost being of the knower when he turns into the awareness itself followed by its entrance into his inner sense followed by entrance into his outer sense organs and thus by delighting in enjoying the exhilaration of contact with all kinds of objects of senses. It is known as khecari on account of its movement in space. As it moves in directions by taking its position in inner sense organs, it is called dikcari. On account of its movement in the outer sense organs it is called gocari while on account of moving among physical objects kindred to the earth or matter, it is known as bhücari. This is why on account of bearing with Him this fivefold system of awareness divided into three perspectives of the knower, knowledge and the object of knowledge, the author has talked 116

Mahãrtha-mahjari of ri Mahevarãnanda

of the statue of iva as having seventeen eyes in his forehead. The word bhãla means the forehead while the eyes located in it are the seventeen forces. This has been stated in the scripture as the circle of the statue. It is called mürti-cakra, the circle of statue, on account of the etymological bearing of the word mürti with the root mürch, to mesmerise or excite. These states occur owing to pre-eminence of the I-sense, This-ness goes down while in the state of pre-eininence of This-ness, the I-ness does the same. Thus, both of these states amount to almost the same thing. The form of the state of consciousness has a vast range of expansion and contraction on either side. On the side of expansion it has the potentiality to become as luminous as fire and coincide with that of the Supreme Bhairava while on the side of contraction it has the likelihood of becoming as inert as the stone, etc. This colossal range of autonomy of expansion and contraction has been indicated by the word mürti. Kalãii, divisions of Agni are seventeen including the ten external and sevn internal as per the mention in the scripture in the form of the terms ‘the group of ten kalãs and ‘the group of seven crests’. In keeping with both the numbers put together the number of the forces of the inürti, Agni would come to the same combined number. On being thought over thoroughly they emerge pre-eminently as consciousness in the form of assertion of I-sense, resolution, articulation, acceptance, movement, rejection, enjoyment, knowing, decision, determination, hearing, touching, seeing, tasting and smelling. Thus, they are only various forms of the throb within the knower. They are throbs of interiorisation and exteriorisation. These forces of mürti, consolidation, owing to the nature of the object they get embodied in on the side of contraction, give rise to the animal nature while on the side of expansion they result in the unfoldment of Siva-hood from within the person concerned. Now, the author talks of the circles of light and delight. As has 117

Mahãrtha-mañjari of Sri Mahe.varãnanda been said about them, ‘twelve and sixteen are their eyes’, these

are the number of their right and left eyes and hence of their forces. From amongst them, the right eye is a circle of light. On account of inherence of lustre in it, it deserves to be known. In

keeping with this derivative sense of it, it is a source of valid knowledge. The number of forces operating here is twelve. Essentially these are organs of action dominated by the life-force such as organ of speech, hand, feet, anus and genital and those of sense dominated by mind, manas, namely, ears, touch, eyes, taste and smell. The left eye is the centre of delight. Delight is the manifestation of the Supreme Being embodied within oneself expressing Himself out of the fullness of His nature and He is of the nature of the moon. There in Him divisions are sixteen

objectively which are of the nature of change. These features of change are the five organs of action, five organs of sense, five physical elements such as space, etc., and manas. (42)

T1tT1TT 4Zf rqt1 19q1?1

tft?1TT

t

cRjq [1ii Ui.

41U4SC UII falz3p:ft

ft Tff

i i ii

qt1p1

‘c 41U UH Pkii P1pii’ici fir tt: iiii 118

Mahãrtha-rn ahja ri of ii Mali e varãnanda

gt 1IcTIT, c1I? T cttI -c1c1: ifiR1:,

i1c11T

igi, jipRici 3I,

rcJ-qt1sP4j4I

FT

T?4T 3P1: T TZfii ITt Tfici, ?FZ1 T cIiNi1Ni: IcI: II’4{J:, T 1 ii yIlc1’j— 144j 31gP1cI cii iiP4IcTQiI’1:, ci’-h fri ft 1 r1TzrT T-’i1 bT:, ‘ T1t1tUTT(, ci4T -R g f*— ?[T1 i I I Tft-i ci,1 fIT:, ?1?r TT1ñT TT1T?1T5?PTT TfrT:, ?R Ttrt [Zfl rTT:, ‘tci 1T[IT1 mm: [QTt t

iir14: ict[1c1: i

‘iiri

.I T 1II1c1 ............ I I’

(c1Is’l’t1’ Icfclc1, Zn 1IIIcjI, r1ri’ii’ji i uicNi c!cpi 4lc) Having thus expounded the worthiness Of the gross body as the locus of worship, the author suggests that in the same way the subtle also needs to be contemplated on and with that end in view he reflects on the system of the cakras (as follows): With the emanation of the five shoulders, the vrndacakras become sixty-four. There is no consideration for the lengthened in the context of the circle unless the context is concerned with the principle of control. (43) 119

—

Mahãrtha-rnahjari of Sri Mahevarãnanda

(3Izi 1lc1) The sense is this. The Supreme Lore is the Light. As is the case with the surface of a deep reservoir of water unwavering and perfectly at peace on the surface silently He delights in His force of autonomy. Such inherent forces of Him are known as Sãrnbhava. When He gets inclined to take to an upsurge, that upsurge becomes known as the upsurge of Sakti. With some agitation in the same state, there arises the throb of meeting. With this throb of the agitation comes emergence of the mantra like agitation on the surface of the sea on the rising of the moon amounting to overflow of it on the coast. Such an overflow is known as jñãna-siddha. Thus, the jñãna-siddhas, due to being practically associated with the objects of knowledge have

been characterised as ãmbhava Siddhãs in the capacity of the Supreme iva as replete with the autonomy born of self-fulfilled consciousness as has been stated in the ricakrasadbhäva: Knowledge should be understood as the force of creation while sustenance is known as mantra and dissolution as due to the Great Force......

[After this there is breakage in all the manuscripts which is a part of this verse while it is supposed that commentary on the rest of the verses is intact.] ct,cyjl:

Irii:I

tii *ii cii 1pig1fTI I? II

120

Mahãrtha-mahjari of ri Mahevarãnanda itiiii 1 [c,cyq: [1Iv4I j1j t ‘iIicPI

IhtII

I

‘J1’?I iuqf cci1i’1I 1I1NI I.çrçjcj: f: iiii I1N

PI’c1NR1.PiI’1

I1Mc11I Tt1T( fi’-ci NRi1I1 I) ii

Rr Ri iii 1TU[ 5c1 j1L

zjj.ij Ih?tII

cI,1c1

rii Riiq: qiRj fi1 c1UIc1 ci

.iR1i

IILII

i1ii ii t T gcj, ‘gc1I’ iiiFIcicit jcM ‘fr ciiiid’1 mTrfRTTTf T1T( ‘?741 f31T?1tT 121

Mahãrtha-inañjari of ri Mahevarãnanda ci’i4

r-pM

iifr —

iiRi1 I ‘3tP1 pcM— ii4lcp ‘iRi’ ci’iItci’1Ll’1: f TiPicj, 1: I6RW: I ciPfti Rictr4ii Ic icicfrj 1 IdNcfrN 1tift 1— 4uç ‘WIc1 — ifii cti cl,1 gciij: I

II

The Constituent units in the pmcess of creation are ten while forces involved in the state of sustenance are thirtytwo, eleven in the process of dissolution and thirteen in the fourth. (44) There are no options in illumination except for only a single glory. If anything else throbs, that is only as a matter of reflection which is the goddess over and above the sixteenth. (45) In the creation of the fivefold glory people take count of the hiatus. In the glory of the original trunk of the tree lies the creation as the twig. (46) Drawing is not drawn by the drawing itself. It is the artist who serves as the source of seeing the vision and drawing the figure. Then tell me where lies the relevance of laying the faith of divinity from amongst the two. (47) If anyone were to be in doubt whether devatã, deity, is sentient or insentient, he may be enlightened as follows. Concerning an inconscient figure the question does never arise in regard to its creativity of such a figure by itself and does rather emerge as the 122

Mahãrtha-mañjari of ri Mahe.varãnanda creativity of another conscient person of the sort capable of sculpting on a slab of stone, etc. In order to bring this idea home to the listener and mark out the difference between the conscient

and the inconscient in the matter, the author uses the term payanti, sees. Moreover the word citra has been used repeatedly to suggest to the capability and incapability to accomplish the

task by the two. Now since by the logic of inclusion and exclusion it is only within the capability of the conscient to accomplish the task and by no means within the other one, the author uses the word bhanata, please respond contemplatively, implying as to focus of putting the faith of divinity in the figure or the creature of the figure. (44-45-46-47)

rTftTT ‘T?h iT’ fr f1T: RIciN’h1’1cNI cfl14p l’L1p, c1Iict — ij uj4a, c1I 1juIuI11u11

ii’i i qg[T1T1

ui+1 q,i1 c1’1* IIzII

cpj 1IUI4i I

FJ1ij: NRI ‘iuii1ui 1’-1I’

c’ IIcJ: ti—

‘tT, 1’cP1tI’ Ri 123

ciq’fig ‘1Ii

Mahãrtha-mañjari of ri Mahevarãnanda TT-Trn1T?1TT fTr:

fvi tTT1T1Z1T Itqc, clt ç[

ciq ‘1IIc1’

i&?i ci’t I9LII1cI I t ft ciiiiciiP [ci,i’1 I q-Igjçcpj:, çç1f[ — i1 z ‘j iui ‘isfr ftir r’

4WiThiig’pig[ggi citUI

tti

uj

q41Igq

ftTTTS

P1EII IrP:, g i-j: I ZT

I11Icl

‘gu[ç4jc [ +iriI Il

tjq)

iicjcrciii’I rZ’-41’-:Il’ IlIclI Now when it is accepted without any doubt that the very own Self is the deity, what is the use of the entire paraphernalia of mantra and tantra? Obviously, he is accepted so as to get inclined towards the deity having redirected his attention from his personal self. With this doubt in mind the author observes that the mantra is decisive of the nature of the deity concerned: Mantra is a configuration of contemplation leading to expansion of the Self in the state of elation while it is a 124

Mahãrtha-mañjari of rl Mahevarãnanda means of protection in the event of self-contraction and depression. Thus the experience embracing all the options in the entire range of the world is the implication of the word mantra. (48) Mantras are matters of contemplation as well as protection; this is the view of the scripture depending only on the will of the pursuer of the mantra serving as the superimposition .of both kinds i.e., elation and contraction. Elation lies in the expansion of the Self as a centre of homogeneity between the world and the Transcendent which is known as Universal Lordship while depression is the opposite to it in the form of getting contracted into the I-sense and is called the state of animality (on account of having fallen into the bondage of worldliness). This being the real state of things, on the expansion of the Self in that way along with its contemplation of that kind under which it experiences the wonder of its all-pervasiveness as well as transcendence of all and as such has become the very nature of the state concerned on the one side and when the same person falls into the trap of contraction and stands in the need of protection, the state of contraction also on due consideration on the other emerges as that of oneness with sheer-consciousness, otherwise, nothing else as has been maintained on the authority of the Pratyabhijñahrda yam. Thus, through trace of universality of the Self in the state of contraction also, one happens to break the boundary of limitation and experiences the state of wonder of removal of the ignorance of self-confinement. This, too, is another perspective of protection. As an instrument of both these kinds of experiences, the force of contemplation by virtue of its power of breaking the chain of the grief of all-engrossing contraction becomes a mantra, as has been maintained in the

rirãjabhattãraka:

125

Mahãrtha-mañjari of ri Mahevarãnanda Mantra is not merely a configuration of letters as anybody

having just ten hands is not the same as iva. It is rather the splendour of sound backed by the firmness of determination which deserves the designation of man tra. (48)

flI5qIç4jcçcj ffl1V — çcf TJZT

g

I

R1T uj f31T UIIU4j eI 41Q1411 Th1TI jUj jjrçft

r1 I I? II •‘iiii 1ii

lM14l WIRI itrr gic [: I4rcII T9T cjji:iiIi gIcprq c1IgcI,1Ic —

I41rcfl 144.I[

irRt i

iRici, ff

r PccJJR14iI1 !4gc141I’tcqIg iiiiRP:, i’d1 ‘1IkøIIlcP: — uIIg4I1 cqrç1-qI:, c1: ircI1Ii 1T ? pgcigcfl (r) N1IcII c44c1: c1tcI 41L-1

Ic11UII

L1I gjcp

1ircf1 RT?i I I II

126

Mahãrtha-mahjari of ri Mahevarãna,zda Now, it has become incontrovertible that mantras in themselves are the means of transcendent experience. What, however, is the position of the collection of words as objects of the sense of audition? With this problem in mind the author intends to expound the secret of yak itself and observes: Vaikhari is the form of yak which is articulated while

Madhyamã is its form as laden with knowledge; Payanti is its form of will, subtle and homogeneous. (49) Now to talk of Vãk. It is divided into four steps known as sulqrnã (parã), payanti, madhyama and vaikhari. From among them, vaikhari is the well-known obvious one uttered with the effort

of the vocal organs including the palate, etc., which has been defined as the actual manifestation stage of yak. It, at the stage of madhyamâ , is the sheer intellectual form of it, a manifestation of the cognitive aspect of the (human psychology). Payanti is a manifestation of the aspect of willing. Its denomination aspayanti is significatory of its tendency of being mani1est as per the literal sense of the world having been derived from the root meaning to see. It is the subtle form of speech of the same sort as is the form of the peacock at the stage of the liquid inside its egg. These three variegated forms of yak are significatory of the onmipre sent Supreme Lord’s effort (at manifestation while parã is the sheer throb of Himself. (49) T%T

IINçi’11ct1

pikir I T cii

cjej i.jggi4 I j1j,o II 127

cqI

Mahãrtha-mañjari of ri Mahevarãnanda 31I’-g4Ic’Qi ii1T: i 44 c[f[

Ej c1N IcIIl0Il g-q — --1, [1IIPc1TUi

ii’i.’-q’ siRi Zr ‘siii:, 11T ‘I41cNI ‘4?2c1I, c1L-4I cii4iR fcijuu ic1 — ig I-c1Itc[1 T —

ftfrvY zrtmz(

fmitif fr(T

c1LP1IRcNI 3jM’-qggI

1IE1 fTf:I ti 1T: — I

r g i

ThgT.4I41i tg ‘-41 t 1 Ti fIrg1[

rc1 cci4c4I Pr1i ‘li I.j441 1 Ic’II1ZIT, 115011 Now, in the context of mantra, mudrä, posture, also needs to be traced back to its certain transcendent root. Hence, the author tells us:

That is the superb posture of the Lord which is embellished with that abundance of delight compared to which the value of the great eight siddhis looks petty. (50) The form of the posture in which the yogin gets the privilege of the freedom of sporting and winning with Him’who representing the quintessence of both the worshipper and the object of worship 128

Mahãrtha-mañjari of ri Mahevarãnanda and has.the opportunity of experiencing the splendour of delight and the consequent throb and grace and its effect on himself directly, should take it as inclusive of all the well known siddhis known as karañkini, etc., and even much more than them. Ksullakitã means belittled as compared to the delight of that posture as against the pleasure of the attainment of the well known siddhis like aizimã, etc. The sense is this. Instead of lurking after the joy derivable from stretching and contracting hands, fingers, legs, etc., and thus from attaining the state of the surface of the vibration-less sea psychically in regard to mental modifications, one needs to prefer the state of beatitude of complete inner rest known in other words as parãmara, state of transcendence of contemplation and the splendour of the inner experience born thereof. As regards the derivativemeaning of the word rnudrã, it is formed out of a combination of thewords

mud, delight and rã, gives. As such, (it would be betrayal of its derivative meaning to lurk after the joy available through karañkini and other mudrãs, etc.,) instead of aiming at the blissful state of quietude wherein lies the origin as well as the end of all, purposes of postures whatever. (50)

cQ.T 4ic1i M4 iRciti IL.c11t1 qg4P1J4jI 1UILl L14S4j iI1I I 1NRi

‘4c7ic1 3T Picpci ctjgIcaT i iq II

iIII.ci: i

129

Mahãrtha-mañjari of ri Mahevarãnanda

41?1 q’iRj i Ptci,c IigIc1Icl1 i I9 II

IgR1llcIl11, t1

ci ‘lill

‘gj f• vj4j

IUIc1IllIi’, 1li1: —

cF-1

g[cpcqI ezr.zr ciftziii1 rfrTvT: T?T1TTf?TT

ii, IR1 tTr1TZi — i41i if ll

141k

ic1 I iiftZ1: q,M1T11

irr: gu[[:,

uIqcpQ14

iiwiiii’i1 ThRii’1

ii’ -‘

III TtMcii’i’c— 1cNT—1clJ’i fi1t: 4Ir iic1ct 4cl1cNcPII Ef ij1 I I9 I I ciI4

130

Mahãrtha-mañjari of ri Mahevarãnanda Thus by way of bringing forth the purpose of contemplation, the author observed:

Contemplation (as the force of seif-realisation) arising from the heart develops into a large-branching wish-tree, flowers into the beatitude of pleasant experience and takes the fruit of faultless illumination of delight. (51) Heart is the place. of rest of the universe. As sñch, it is an extremely important locus (of the living being), as has been stated by the honourable teacher Abhinavagupta: Heart has been said as the locus of the establishment of the universe.

Contemplation is a product of the heart by virtue àf having emerged there out of actual enjoyment (of feelings, emotions and cognitions) carried out through thousands of passages of both the processes of exteriorisation and interiorisation by way of offering of various articles of aspiration, gaining perfection in, putting in effort in the acquisition of serving as branches of the tree and thus gaining in the. splendour of the contemplation on one’s Self, as also by getting enriched in the wealth of splendour of self-experience of the beatitude of the same self-experience in place of flowers, as it were, the embrace, etc. of a (beautiful and dear lady) as an object of external enjoyment the beauty of which lies in the fact that it gives foretaste of the blissful experience probable to be had through realisation of one’s own Self on the basis of immediacy. Moreover, the delight of this wish-tree in the form of contemplation is rid of the blemish of division of I-ness and This-ness and hence lies in the bliss of the heart consisting in resting within oneself which is the foundation of delight:

131

Mahãrtha-mañjari of ri Mahevarãnanda Peculiar is the delusion of equivalence of the joy of Indra

lying under the shade of his wife aci’s breast (onthe one side) and of a worm rolling in the hell (on the other). F

Many a Sivãnandas, Mahãprakãas, Mahevarãnandas, etc., accomplished yogins have deliberated sitting together via superimposition and removal of the same and have found how pleasure is a matter of sheer notion of the heart which also on the other side forms the source of that all-pervading Light (of consciousness) which is of that transcendent nature. (51)

ci1Tf iiizT ii 1c1iI IiqIfci, ci r zrfr t cp

N r g’ cL1

f

i11giq1 II(:?II ci,Pici,’1 itiii r tci T iiqiiJ:

ISfI grc: ii&ii IRi

f

gjcI, 3T?fTZT pI’1 ‘iIsli-4cI,

spPicpl r 132

Mahãrtha-mañjari of ri Mahevarãnanda ticuiihi wiR

‘rii iiti1 ci i4 figijj : ‘ ?rJ: 11r - fr iei41tiiii1 cI1J g’hi ci[f “I’fl’1, It1 cI,IQiI1 q’vi1 qq: cjeig1 1cI7II r iRi — cPIc1N si,icth t ‘igui-L’ ,c-n1’g I ci1 ig[i T

‘gijrgj4 iR 1cIItx11i 1iciid ‘sflgrR:’ (o 16) ItII1IccpIe11uI jfg-4j:

Ig ii1gi “tId0i i1Ii

!1liIcUIi 1I14 V, T ciiIJ

1?i

gfii: II!qRII Now, the end of the path propounded by the school of Mahevara is attainment of liberation in life which is not possible at all as per the view of schools of thought other than this one as they maintain that the liberation of only those people is possible who have got redeemed of the limitations of body, etc. Having anticipated this objection from the side of those people, the author observes as • follows:

The Lord is by no means gradual. As such, how can the blemish of time get touch of Him. How can He be affected 133

Mahãrtha-mañjari of ri Mahevarãnanda by the obstruction in the path of attainment of liberation in view of His being eternally liberated? (52) Itis definite that the Lord is univrsal in view of time, space, etc., having been secondarily conceived due to the phenomenal character of the world, on the analogy of one’s reflection in a mirror looking as the real person of himself as also on account of the wide multiplicity of the literal meaning of the word dévä including illumination. As such, He cannot be gradual involving limitations of graduality and process affecting His universal pervasiveness, as has well been said:

Since all is out and out iva, Where will He reach by moving on? This being the state of things vho is to get separate from what and for what purpose and in what way? On this kind of query, the respondent would have no way out but to remain silent. He does not need to come into contact with the blemish of time any way, since time ends up only with sequence. So are also explicable the term ‘eternally obvious’, etc. Thus, what may be said eventually is that: On the attainment of what is pure Consciousness and Delight, even in spite of continuance of the body, etc., redemption is possible which would only strengthen the oneness of the Self with the consciousness. Sütra 16

This would be liberation in life which according to the. provision of Pratyabhijnahrdayam, is characterised by (simultaneous) realisation of life and liberation.

All this is my own expansion. 134

Mahãrtha-mañjari of ri Mahevarãnanda This is the basic nature of those who are charged with the sense of universality of the Self and not by any attribute assumed from above. (52)

UjcWl 1q[qfN— iitci 1I.1cti,

-c1I1qtIN,

ju-j.44 •

i

‘i1’ cp[ iTttlTPi1

3i1 °19 T ciIII1 rr

1ui 4 cgii11 f1iRciI clt4lIgIc1lI Ptc:

fQ.M iciRi IItII 3TTTTTZ1: — ft1Tfr

-.

T

I)c[&1 cI4 T

1T l—g1[P 1’wi T , 1 ciii11 ThIIIci’iI fiiiiqiiii T cIjlI, P[EicI T 1? r Pc1 cIIci1 Ictu gt — __

-

cii

gçpcq4j, cii E{ ‘ictq1Igc1’4i ‘rN41Ic1I gR93,’(1’ fr, tIc1’1I

TupTt

iI’cc1

figR(r

c1I c1Igg’jgg 135

Mahãrtha-mañjari of ri Mahevarãnanda

— wc1’4jrwI1Ig II’1Ic4j’i: I4io1Ic,QP( 1bci jci zT ijz141I’I j, 1TiT f 11TTT — 114T 1TZ1 NT’IZ1 ?ZTTt crntqicjcii— uiig.11iqig I i1c1 Ef c1IL1I41r4I.!,_ IIt1I4IQ1Z( r (wg1 — cq’ rrgici, rrr — ii I ‘1 F’T fffTT, rti i cif TF1T1T I ZIIIQfl lic — ciPciiJZ ijjgi ‘1’IciIlcvic1: qi p411cIu11Icl I cfJ ii ciRjcj ‘ji’1’-II: ciii1g’I 1MIII1i 1t t’jc tI1i 1ctcia ii 11I1T T Ei ‘iIIIc1 ‘I’-iPti dci: Tht1’iii 11

cI’1ItM II

1I4I1I1IcPU?4 1 S1I1

R41 I

TT 31Ic1I 1gI i siiP1 icwj% II’ 1E%:P’T’i I It I I Now, liberation in life is characterised as a state of the experience of delight of homogeneity irrespective of all the ups and downs of life in the form of such radical events as birth and death, etc., but how can all this fit in the context of instability of everything? In anticipation of this doubt the author tells us as follows: Whatever by whomsoever in whatsoever form wheresoever anything may be or may not be in view of 136

Mahãrtha-mahjari of ri Mahevarãnanda this uncertainty of everything, in every respect, the Self is eternally established in the midst of this all-round uncertainty (as the witness of all this). (53) Here the sense is this. Whatever object obviously be there in the world positively and even negatively in whichsoever period of time past, present and even future just in front of the observer or even at an invisible distant location in whatsoever form embodied

or disembodied, cannot be characterised as not absolutely there as it would result in nihilism. As regards nihilism, it has already been criticised. As such, it should be acceded to. Then, in view of the characterisation of. the Self as of the nature of existence, as is obvious from the statement like This Self throbs, how can its stability get destabilised? When the Self is accepted as obtaining in the form of the universe, even on the admittance of momentariness, as a factor of it, how can the universe as inclusive of momentariness, be denied existence as a whole; when the stability of the universe even in that regard remains unchallenged, not to talk of the whole of it, which is being confirmed positively by all kinds of experiences, memories, etc., in variOus forms of interactions, in course of life in the world. ‘Look at the pillar’, ‘bring the pitcher’, all such instructions, memories in keeping with them as also responses would be rendered impossible in the state of nihilism. Communication of messages involved in such observances would become impossible in that case. As they are self-luminous and do not need intervention of any deliberation, the intention of the communicator becomes obvious to the listener readily even though he may be innocent of the context. This is so on account of the presence of a certain element of stability between the instructor and the person instructed. This

137

Mahãrtha-mañjari of ri Mahevarãnanda fact is inevitable (as is elucidated by the arguments involved in the following verses): The Seir needs to be admitted as eternal on account of its

exceeding the process of time. This argument has been characterised as having been accepted universally. Immediately after its birth, the child begins to suck the breast of its mother. Does it do so due to its memory of having done so before hand anyway or not, this is the question. Memory depends on experience, which has not happened in this life until now. Hence the possibility is that perhaps it has been revived from some previous experience. Scholars generally admit the principle of equivalence between the quality and the substance. As such, on account of being eternally stable, the Self should be accepted as eternally existing. (53) rr

ftr: brrf:

1c[:, rT Et

— U1IuIII1cNT IQ414i: c4IIcNI

ulull rjLIUIj 14QT

L1ck1 fj iJ ju I 1T ic1I

iqT ti’I

T IIjII

138

Mahãrtha-mahjari of ri Mahevarãnanda tllc41’j: fzgf jc fçq

fr:i

311c411 P 3jp% II?II ‘1qIc’i’1

‘jjc”j’1: fii

i

I4c1’LII

‘uIc1uII 3IIci’1:

\-3t44c’1’ jQ([ IIi

irci’iciq’i Zr E ç4

,

rr c1gg1cjIgL:

r

i jigi: cp

iri

L1c4Ig -

cLI’1gIt11’q c1cU’4’

cq,j!P[, 4gL ‘iL’L1

ct1I c1iciLI(I111— cjc1gi icISI 1 cpgijgq q[jjrff: — cuQ1’1rqc1 I ;r;j 31I1’Ic1ct,c T 5iiq J,1T gigiigiig

139

Mahãrtha-mahjari of ri Mahevarãnanda

?1i 14 JJTZ ci I ‘tt15i, 4 -PPT fr i I jT1Tf1 rr— 1ic1i11I

iiirc1 IcBPI14jc1Nc I i ti’ii ii iii4: r i1ctr: i r

q: 1 i[qi1 1FcitT cg

— fr ?Z12IT1r TT1T?1:, ftJZ1Tf

ii: 11uiii iciRi ifzr ftz—

1WTT1TT?1T1: 11fvT

r thrTR1RW:

Zf: (ftrtr t

cuIIR: igp4: — iiai I1I-qcq4j1

ici1 iTsf1

Ic1 c1: iiggigi-iip I f ET gip-iii-qi RivqI

r

1cil,: 1c1(Ij1cI I

iii’i’-q’1 ii cli Rc-jcqg: fj: I I’

1’Ir”1. I1c11I1Lc11cPI—

i4SJ,1cl

I’i’iq I I? II

140

Mahãrtha-mañjari of Sri Mahevarãnan?a Now, even after admittance of liberation in life as a kind of

objective of life of the Self of permanent nature, there is some doubt concerning its nature of blissfulness as by a certain school of thought the state of liberation is accepted generally as that of a slab of stone. Apprehending this doubt, the author observes: Now, the Veda maintains that it is for the sake of the Self that one loves everything. As such, the Self should be blissful, no matter liberated or bound. (54) Now, commenting on the initial couple of words, the author quotes the Upanisadic statement that it is out of love for the Self that one loves anything. This statement of the Upanisad eventually refers to the Supreme Lord Himself. The word Self signifies the heart filled up to the brim by virtues. It is owing to this kind of fulfilment that its sense of I-sense is said to be

equivalent to the experience of delight. In view of this state of things, exploration of one’s I-ness to its full extent so as to realise it in its completeness is to attain the state of blessedness and hence that state is said to be the

extraordinary form of the Self. On the attainment of that state one has nothing to be afraid of, no matter he be liberated or bound. If he were not to get that delight of the Self by his nature, how children, wife, and self-disciplines like self-regulation and self-control can be pleasing to him. Even thousands of children, etc., cannot please one who is shorn of consciousness. It has well been pointed out that delight is the resting of the consciousness within itself. On the contrary when the Self becomes indifferent towards its connection with the state of self-rest, then it tends to take recourse to the unpleasant path of destruction of the body, etc. From the viewpoint of the reality, even in the state of absence of that connection there is no absence of that self-rest from within

himself. From this fact, it can very well be inferred that experience 141

Mahãrtha-mañjari of ri Mahevarãnanda of pain does not necessarily follow from absence of pleasure. Now the question arises as to why is it that when everything is basically delightful, in the state of anger, etc., one tends to take recourse to strike of weapon, etc. In response to this doubt what needs to be stated is that in such a case what happens is that it is out of compulsion of his love for land, wife, etc., that the person concerned has necessarily to take recourse to such a violent path and thus even in such a reaction, the basic imperative is the love or affection itself. From such an enUy of even pain in the area of delight, what is obvious is the delightfulness of it too. As has been said in Srimat Stotrãvali:

Even occasions of pain get transformed into those of pleasure and poison gets rendered into ambrosia, as also the world becomes changed into the state of liberation

where there is the path leading to añkara. In this way, it is the wish of the Self for itself which assumes .the form of desire, curiosity, aspiration and kindred feelings, emotions and sentiments and, therefore, it is for the fulfilment of these that the entire affair of children, wife, etc., has been spread out as objects of pleasure. This is the meaning of the Upanisadic statement. Use of the word priyãrthartham in the verse has been made to indicate to the purpose behind love for the objects concerned. Through the introduction of the word priya the author has intended to bring out love as the innate nature of the Self. It is the same nature of the Self which is experienced in various forms of actor, instrument of action, etc., as besides these there is nothing apart from these which may be characterised as the object of pleasure. This is the implication of the summary statement of the author. As per the contention of the followers of the Nyaya school of philosophy and kindred ones, in the state •of liberation the Self does not become stone like inert since in

the state of bondage as well the inherence of pleasure remains 142

Mahãrthamahjari of ri Mahevarãnanda inevitably intact in it and not to talk of its experience on its part. It is to indicate to the verity of this point that it has been mentioned here indifferently. Moreover, in view of the inevitability of the blissful nature of the Self, there is in it no relevance of the distinction of the states of bondage and liberation since bliss or delight is just the state of homogeneity of experiences in the inner being, as has been stated: Where there is interpenetration of citta and purified intellection, delight reigns supreme and where delight prevails over the temperament there lies the stability of consciousness and purity of discretion. It is for the sake of emphasising this aspect of the Self that in the Upanisad the story of the two wives of the sage Yãjñava(kya has been introduced. (54)

gigi’iiuiij11: i11

ffjjj t1iccii’ti

fiuu’1cj WT

i

I1I1IU[ 1jlJ1IUIc1I I

41

II

ce1I(1

[uT P Pvifi I -,1cii ciu1: jciI I I’ II 143

Mahãrtha-mañjari of ri Mahevarãnanda J5j

gq o1Iy4Ic1’tq4[ Q’1L1

irc1ui

1 !1ctyII ct4IcJ,c1 ig1i, c1c1— ct,c

‘iiiiiszi ci1

4 : I’

fl1I 4flc1IIcL1I ciIR1I3T thi[ igiq ljrq cI cli L1Icfl (1141qZ1— i4’c1II11IUIeictIIg [ ccItc111Ncc1Ivr1 iIcPIIc4iI’ul gu1 l4Lc1 — I P1i1icW< ëJ IcN’1— f 1T f: — jiriirgci,cchzr:, cIrfl’ ‘f’ Ri PI I TZ1 T 1r — 1ER +ucci,4cig1 1i

fup1[ç1 rrrr cl gigR1ii —— 1I’1IIqc’j ‘— II’-I1’fIc1’1I

ilii TF-I1 ftcii’jfi i1cqIc, 1TIi411— rTT2,fT ‘r’ ftr ITT1Tf E I TZT ë ffTfgBT: I

I

1c1 iiii: ji-q4flug 3tiLIc1 Ii’

144

Mahãrtha-maiijari of ri Mahevarãnanda

jri qvqIIgIg[ ii f i ‘ii’i iiei, iicci — gg.c1Ij:, 1: i’ci4V *iiQZ1[ii 4IcN’: Th’cigciI: ic1:, ‘1 ?[QT1I4-LIIci’i: I1c1tI ft: — eiiuIl r+ri j: ‘tItkE1 I kc1t1 szt gj1IJ: ftryi f r qFig1 &

rigici Rcpfi, dci I1iQiiT, 1?i

.11—

q1I1I?I’(cqIq I 1t

‘IIc tcJ tp1 IItp: tsiiRi1iai I’

f

I TQT i1isii:, IIuI: — iRig, igii’iigqi’c g1IGIcjII’ c14 — ‘i

jj gr

4Ic1’)qq[ T TQ.1T?ft: —

I1Ici1PIQl191, IT 1ècicii — .iig I 1iiII: — Tr4r’r:

IitIIIICue1 iRci—

TQTZff: rtrr—

‘qc: RicSft1 g4R— I

rciRrci I rzj rii:

I’Sic1ciI1I I cpIR4cl

grqrc7gir +IM’IggIgeflIcjvRNI ipTi igi’cicU I IVC4hD4j

145

Mahãrtha-mañjari of ri Mahevarãnanda iu \‘5cI1c Z1 iit:

1I,gIc1: I’

i1i •1I&II Now,. by way of introducing the ways .to the access to the throb f.the Self the author indicates to the ãzava, etc., three ways by means of just a single verse which reads as follows: If there is any abiding and genuine will to discover the splendour of the heart, the intervening occasion needs to be discerned in the interval between the moan and the

sun on the subsidence of both of them. (55) If one’s heart, which has already been explained, is prepared to realise oneself, and is deteñnined to have the wonderful glimpse of the Self whose throb is peculiar, surprising and taintless on ccoupt.of its status beyondthe space-time continuum as wellas option of acceptance and rejection and hence is keen to be sure about it through positive realisation of it and having experience âf”the wôiidet . of the realisa:tion, 0 worshippers of it, (try to fcrnulate the instruction) of the-Bhagavadgita which reads as

.This:Person is fOrmed of faith and hence one is what his faith makes him

Bhagavadgita XV1I.3 As per the spirit of this insruction, if any desire is impelling you for the realisation of the Self, the path to its’fulfilment is as follows and is common to all sacred paths and lies in harmonisation of 146

Mahãrtha-mañjari of ri Mahe.varãnanda all whatever there is. It is like this: The letters s and h.involvedin

the composition of the syllables sa and ha (as components of the sacred great sentence so’ham) as also on account of being indicatory of the will for cognition (as also of the solar and lunar channels of breathing), their functioning needs to be suspended (obviously not by force but through entrance into, exclusive meditation) and the nasal sound interconnecting the letters s and h is to be contemplated on and discerned in regard to the length of time for the removal of the blemish on the Self as.the covering of taint from over a piece of gem. It is on doing so that emerges the secret of sounds, s-am-h. Though as a unit of the alphabet both the letters h and s are as commonplace as other. letters but by virtue of being combined by the intermediate sound, they, get transformed into the great thorough reversion in thejr order in the sequence as the existing order has been ‘accorded to them for the sake of keeping their sense hidden from the ken of people at large. Moreover, this device of inversion, in their order makes them into another mantra, i.e., has got transformed, them into is enough to create credence for its genuineness in the mind of the people. This path to the realisation of the Self is known as ãzava, microscopic, on account of its resting on particular letters assuming the form of a great mantra to: be contemplated.oa.:.as

the way, to it, as has been observed in the ri Malinivijaya Tanträ: That way .to attainment of homogeneity.of min4 is characterised as microscopic which rests on discernment on pronunciation, meditation, sounds, and places of articulation in the vocal organ. Thus has also to be contemplated in regard to pronunciation, etc. Soma or moon is an entity associated with the, world worth the splendour of understanding while Surya or the sun has its association with will, knowledge and action requiring the throb of evidence. Subsidence of both of them amounts to suggesting. 1i1’7

..

,1•

MahâhaInañjari of ri Mahevarãnanda to the state when all the tendencies of the mind,’such as aspiring,

will g, knowing and acting have subsided in their respective füictions. In that state Self as the real knower would become

1ñsta non-entity and, therefore,would stand in the necessity bfvoaibñ through remOval ôf doubt regarding its positive béinThe meaning On the point is as follows. Enlivening of the desirmg, tc , to the extent as to think that this phenomenal world isthetañgible form of the splendour of manifestation cannot be jossible’without these tendenéies of the mind. Such an evocation of the Self is, therefore, necessary for removing the doubt about the positivity ‘of the Self. This is the advantage of this kind of coñsiderátion within oneself. This is known as the path of the kt.:Itsihdepehdence as a path of liberation lies in its being ônfined to just one’s contemplation rid of pronunciation, etc., ‘s1 rthe case with other pathsas has been stated as follows: Iii this c6htëxt, ãkta is that path of liberation by tracking along which rid Of the necessity of the necessity of pronunciation, etc.,the aspirant is required to contemplate within himself cOncerning the essence of the reality. Now’ Soma or’ moon, stands for the breath known as apãna while Sürya, the sun, for the prãnã. This is well-known. Normally both these kinds of breath have access outside the heart up to twelve finger-ends. There the seventh termination of the language has been used in the sense of being, bhäva, while the root has been Used in the sense of throwing and throbbing. The extent of the throw or throb inside and Outside the body needs to be contemplated on along with the wonder involved in the act up ‘to its uriderstanding from the core of the heart.’ The sense is this. Though both these kinds of breath keep throbbing and moving in common throughout the whole body automatically like the pair of fire-sticks, yet for the sake of constant wonderment over the miracle of the constitution of the body it needs to be followed 148

Mahãrtha-mahjari of ri MaIievarãnanda inwardly, otherwise there is no harm in leaving it unattended in its operation as it is going on. Now, since this path concerns an operation which is going on automatically by itself, it is to be

understood as ãmbhava as has been stated in the following verse:

The path by tracking along which just on the advice f the teacher the psychic state of seif-realisation is reached without any effort at ideation on one’s own part, is known as Sãmbhava.

(55)

tgT ______________

____

IIigciEIT

W iIiii’lii i ii II 9F1 1aIt f[ETTWU Ii1?iciØ iiipT: •IIII Is1Ic11IUI1 citciHi •9 g

ig1qi?i’ii

Lbc1ft Ørcw ‘ticP1IIc1 9It1 uIcpI{Iji 1IcI— zrr

iir— 149

Mähãrtha-mañjari of ri Mahevarãnanda Qit1IwitI

PI I I II

fcpQ: ccp cqq1IJciP I cii

Having thus expounded the three paths together, the author for the sake of making them firmly settled in the heart of the aspirant explains them separately beginning with the ãiiava, microscopic: Look at the position of space vis-a-vis the elements grosser than it in its blemishness. Then how far must be the

unaffectedness of iva in His transcendence of the thirtysix component of the world. (56) Paramaiva is the end of all the paths (as indicated above) leading to Him by virtue Of His position lying in transcendence of all the elements as explained already. From amongst those elements themselves how much blemishless is the position of space as compared to that the gross ones like the earth, etc.,. on account of absence of inapplicability of the criterion of limitation to it by nature itself. It is on account of its transcendence of limitations

of boundary that a posture named khecari has acquired prominence. On the acceptance of the taintlessness of the most tangible also (on thorough scrutinisation) it can be imagincd how much subtle would be the Supreme Lord who is transcendent to all thirty-six components of the world! Here comes the adage of stick and honeycomb. (56) ii-cr .

i14i

I’

-i

II9II 150

Mahãrtha-mañjari of ri Mahevarãnanda 91It1g_ cJ I Ricpi

ii’i.1 IItL9II

1I i9cit1ciil ii’ii: vii tIi1c4i’iI c1Ii4, : T — qIq-ci’iIqc1I ci1c it

3iiici1

— 4W coP(, cit1 cjc1 —

l

ürffj, g i —Tft

iNTpTj I 11 cWTh ‘11 c1, -

___ __

izr f jzrr

içf, qt[ mzfcftcN:

1Ig?4’IS’i1ci 4rç, i4c1IcILThT ‘t t ¶

c’4P4R iiiii-iiciiiR.ci I Iit9 II Now, the author explains the .ãktopãya, the path of akti, the fundamental force:

Only those persons are competent to ve instruction in the path of the sprout pf the state of things alternative to 151

Mahãrtha-mañjari of ri Mahevarãnanda the commonsense, who have themselves tasted the

ambrosial wine of aivism on the great sacrificial occasion of drinking. (57) Those high-soul persons who have got their consciousness

purified by the glance of one who has gained the nativity of aivaconsciousness by virtue of having been initiated in its six-fold path with its consequence of the experience of the splendour of knowledge of the Self which is the pitcher of self-delight and on that account is the mainstay of getting established in selfrealisation, and by taking the taste of which one attains the homogeneity of the worldly delight and transcçndent bliss and is known as the drinking stuff of Bhairava, the drinking of which amounts to acceptance of one’s exclusive adoption of the path, that is the great occasion of initiation in the sacrifice and experience of the seif-realisation through it. Only such persons get really inclined in this matter. This is the path of elimination of the distinction between the knower and the object of knowledge. It is such persons who can impart instruction on this path from close quarters so thatthe receiver may grasp it in such a way that he may not be required to be born and reborn again and again. It is this experience which mainly is called rasa, which secondarily is applied also to aesthetic delights of various denominations such as 1ringãra, joy of erotics, etc. It is that primeval Person who is characterised as consisting of the joy of food. This has been mentioned in the Upanisad. (57) TQ YB

cii TTYI 152

Mahãrtha-mañjari of ri Mahevarãnanda T?J3ft

iRi

i’1fi ‘iW I It II i 1T cig[ g4uj: I

?4DE 1JRi’j ___ i1ii1 ÜSf?I IIcio1: IItII f g4uq

tçjPI iiF i1’j 3iiriiiR: gpf: ictcII gqrJ — i1si cii gi gicicj I qIzIT ce1I I1III1c1 1{[4: 4jjg1 — vii’tc ‘iI4c1cl, Z: I t

ciic’iP cii ‘IclLli

1i[ ñ’si 1iclcLI: —

iIcloL1: — i1iJ:, iqii’i J, 3Ig iicici T IIIl

Now the author takes up the path of ambhu (for elaboration): Alas! The face is being reflected in the mirror. So may also be reflected the mirror. That in which the mirror is

being reflected also needs to be understood (like the mirror). (58) In the world and there, too, in such objects like mirror, etc., face is getting reflected. This is very well understandable. This will be propounded immediately afterwards. From the commonsense viewpoint, what appears in the form of face has undergone the 153

Mahãrtha-mañjari of En Mahevarãnanda experience of getting reflected. The medium of reflection has served like a mirror..What needs to be understood is that medium

owing to whose cleanliness all the objects of world including the mirror itself and lying in one’s inner being entire process are being reflected. The imperative for the knowing of it is made to emphasise its knowability. One’s capability of understanding it also requires the necessity of knowing it. (58)

ihcii’i—

1q iNzif ii

ri ftiiigi I’1%’1 13T

rci’cjci’ ‘iiN

1—di4i 1r qgu c’c1 I I I I

I

cp ci ci: IPiMI T4c’I ‘4: iI’qc41

f: -q’: —

iici IciPi cic1 I —

T —

o11uII g:fr 1T 4c1’1 ci’k’cji fc11

c4pji

‘ti4Itti II&)I.I 154

Mahãrtha-mañjari of ri Mahevarãnanda Now, by way of delineating on the attainment of the prominence of both the aspects of the reality internal as well as external and thus having got perfected in introversion as well as extroyersion and as a consequence in the understanding of the Self over and above the people of the commonsense and hence owing to have demolished the barrier between the time and the space in the case of the yogin, the author moves forward to decide the same achievement in the verse as follows:

Where does lie any space for the idea of extroversion and: introversion in the case of a yogin established in introversion who has become immune to any kind of blemish inward and outward like the feathers of a blue

ray in regard to the symmetry of its feathers on both the sides? (59) Artha means the object which is desired by everyone, that is, the Self which is somewhat above all things worldly. It is rather like the plumage of a clean peacock and akin to that of a joy perfectly alike on both sides in regard to Iness and This-ness, that is, inwardness in the capacity of the knower as well as disinterested outward-ness which all are only artificial. There is no place of these within him. (59)

T2 [[qjj

gIT 1 11CtI

Pi 1ThRftrFIföT gRgI1 I Iic1i tT ijfiiijicj

Rcpci I Io II 155

Mahãrtha-mañjari of ri Mahevarãnanda ‘qNl ‘jiIiec1’.’i—

ggc!i RiiiPci 1II1IciI

f1rfir i iO ii .1i’-iciIPi ‘.,1IIw1}Pk 11i — T1T i1ii:, i.ji ggu ZIT gRgifè-cii, ri

I19&. Fg1Lww4r

çcpuj qI g4ILNffi cii H1icjgI-T1gc11I

j11Jij1u1 Ji4g11 1ii: I I° II Now, the author reveals his immuness to the limitations of the difference of the paths of space and time: The yogin puts on in the form of a rosary of gems the three states of wakefulness, dream and sound sleep strung together. (60) The yogin puts on as a precious jewellery of pearls and gems the three state of consciousness strung together on one and the same string of contemplation by transcending the barriers of the commonsense state of things. Moreover, here is to. be discerned also the fourth state of consciousness which lies in transcendence

of the worldly, other-worldly and the normal base of the supreme knower and above the fourth. (60)

156

Mahãrtha-mañjari of ri Mahevarãnanda Igf cFPIcI1

1iiT

W1i: qItkrcj, cltq 1

gv[4çtc

II

tauii fsiui I 3IIv11 ftT\31c1I mruuii ‘iN iiiii IcN1rcT1_ Tfkfr ccpiI

uf4uijirci fl .1 I1 II

jq,: ‘f ci; 1UI 3lM’-ci’ i11[Nt 1T1— f

iiP1—

iPH ii1 — ic1ctt1 UEH 4i1P ‘.icw-T icic1L1RL ciiriTZ gj [ jqcj— j’cp4 iiiii1 1F11 — 1:

j1Pi’i: tIIRP

irJ[gi

1ig’t

157

4tkDIqI

Mahãrtha-mañjari of ri Mahevarãnanda

(.E)) i NRi: I.

rcgi1i Ic1i’iI1Iccp11vJ1 gIqçIgIcq’j: RP1cwi

Iijg-1

i1qi, iRP1cii

iigiqi1giigitg:, cic1 PW,crq— 4j[

icgcfuci ‘TZ1gti11 IEI II Now, following the disclosure of the secret of the autonomy of the yogin’s consciousness with respect to space, time, etc., and restoration of it to its original state of pure consciousness amounting to the state of all-aloneness and hence of perfect autonomy, the.doubt. arises that such a state is impossible to attain on account of unavoidability of some or the other hindrance dropping in. Suspecting like this, the author observes as follows: With his heart favouring this, would behave like one having become fully contented with the taste of the ambrosia of transcendence and then aspiring for the taste of the worldly life like a drunkard wishing to have a taste of tamarind just for the sake of a change of taste.. (61) That which is indIcated as the world beyond is, indeed, the state of delight of Brahman, as is suggested through the Upanisadic system of gradation in the quantum of full pleasure and delight in the experience from the human, Gandharva, etc., up to Brahman in regard to the redemption from limitations and access 158

Mahãrtha-maiijari of ri Mahevarãnanda to full autonomy of the Supreme Being experiencing the state of restoration to Its I-ness and reaching the highest point of selfcontentment and delight including the experience of throb of the splendour of beauty and bliss. That throb of splendour is a mixture of the two basic factors, namely, prakãa and vimara, i.e., Lightand Contemplation, by virtue of represeñtingthe end and means in the experience of the excess of the swçetness of the delight in the heart of the yogin. Having been attained, this excess of delight serves as a stimulant for ideas contrary to it. Such is the role of the heart in the travail of the body, senses and the creation as such on the path of the wOrld. It is always in the state of process. Instead of seeking further intensification in the sweetness experienced earliçr, it prefers an alteration in the taste. Consequently, there emerges a taste different from sourness, etc., where the will-power of the yogin having been fed up with the earlier experience and remaining as such until he: attains the ultimate result unobstructed, as has been stated in the Siva-Sütra:

As happens in regard to the citta, the locus of the individual consciousness, so also happens in regard to the body, senses and àbjects of the external world. Siva-Sütra IlL 39

It is well-known in the worldly life that people fed up with the taste of extremely sweet eatables, aspfre to taste something entirely different from that. such as an object of sour taste like tamarind. The sense is this. As different from the experience of the yogin of limited reallsation who got redeemed of the agitation of the body and senses, etc., and has attained the realisation barely of his Self in its inwardness as also is relieved of all the external agitations, is the delightful experience of the yogin of unlimited realisation of the Self which is completely redeemed of the I-sense and is entirely dipped in the experience of delight 159

Mahãrtha-mañjari of ri Mahevarãnanda shorn of worldliness and has become transcendent to agitations of This-ness and rests in the sacred occasion of pure knowership. (61)

cgcqPi:

g’ciigi

‘1It9c1I4

s1I I ciiI LPUIII q.quJ. aQ1 IIEII fl 1 -

c1I[

_I

cp1RL c1’cN I I II

tk9I4jI’IgI1jI ‘RPcnIiIcJIT—

j4c

fr’f W1’siiPi

1T

icqvM?, ri1i

j&clTh ‘i iui fM II1:II

160

Mahãrtha-mahjari of ri Mahevarãnanda Now, since This-ness is necessarily of the nature of delusion, how can there be the possibility of coordination between I-ness and This-ness. With this doubt in mind, the author observes: Through which system of. the tools of understanding the yogin receives the joys available from the objects of enjoyment, through the same system tending to send

outside the content of joy .he makes all the three wOrlds abound in the throbs of his heart. (62): Though the yogin has naturally ascended the highest state of knowership, yet by means of the superimposition of sheer autonomy of his will-power he descends down. t the state of limited knowership and thus by rendering himself into the great reservoir of the homogeneity of Light and Delight as ambrosia, he receivesjoy in the form of words, contacts, etc., and makes them his own via the very same system he makes this trinity of the world in the form of the knower, means of knowledge and objects of knowledge get filled with the throbs of his heart; (62) ir IPLIi

jNi11.Icqig

__ffT p N1T iiii fT c flju I IF II T%1T ?R

frtr

rs:i 161

Mahãrtha-mañjari of ri Mahevarãnanda cE11LRI 1

cI)’N 51s’-LI: I IF I I q jiuici

ii: R.4I11 jguL IItt, c11 tt1I1I1 Ii44{ ff4cpç— ¶I1gI’j,muI1cNI

cii

rL 1cPIUI r4[? 1cI icI,IuI aic1IcI gcl’tq — 1t i4r — 1r1r

is1I i1sii1 —

iiRii,ii’ i

ri r r 3lRcUa

ZIhT tI

i ci4: f q)c tiiRcj ‘iiJfr — ‘fr 4ici: ?McJ,ctll Ijigig I I II Now, when this certainty of the yogins amounts to their incapability of going beyond the option of the ways of the atomic, etc., how does he enter into the range of uncertainty? Suspecting the difficulty, the author says: Remain in the state as you are lying placed in without any worry. Even there lies discretion. Whom does who instruct like this except for the yogin? (63) Though the paths known as ãzava, atomic, etc., are based on the difference (between the Self and the Supreme Being) and hence tend to lead to the option yet on account of being inspired by the Universal Force of creativity of Sambhu it returns 162

Mahãrtha-mañjari of ri Mahevarãnanda

gradually towards the certainty of arnbhu on account of which the aspirant tends towards Him and gets instructed to remain assured in lying confidently in the state in which he be at any particular moment. Thus, the path known as ãizava, atomic, etc;, tends to lead one beyond the universal and hence is established

as the ãmbhava. In it, too, there is involvement of some sort of discretion which needs to be contemplated on. As a result of this kind of contemplation leading to the experience of exhilaration, one gets out of the duality of difference between oneself and the other, that is, the object and the subject, For him, both the doer and the deed, the teacher and the taught both get unified into one and the same item of awareness. (63) TZ1t

II r 1T Piii. i i g j

1TuztTi igrn ififi

I

Qjg ic1t1cl)(vicI,

Ri1uiNui

Rir i ii

Q1•4 Tfti1 ft11i4PtI c31t figiWi’ii gijfl Rir: iiii

163

i i tci

Mahãrtha-mañjari of ri Mahevarãnanda zj 44iI1S1?1 TIflhI4cNI

ir j — zf IIC[UE gIii’- 4R FcIIc4icP:, 11 IIc1IEIc1 I

4cN

5ft c11iqQ,qI4(

‘r[

I

iILIc 1 *itii1 49I ‘ii4: i

II’

Ri I ir iiriuwi 4iiiiuii ii’it iii

1IcN’1PI41 ‘iI1 ‘I LiI’Lici f ugcj: •......, I’ TUTIuII

fijI1c4jiI IttZlT E1 T Ri1: — C11iNti4jccpIIctII

ici1?iciT PIIIc1’lI

1ic’1M:, c1Ii iiic4’1 — r q’giRi.i I i ii

Investigating thus into the psychology of this kind of yogins who having tasted this kind of wonderful experience have become fully self-contended, the author turns towards himself and finding kindredness of his own experience with their’s in regard to boundlessness of delight in that regard as also the excess of selfillumination within him brought in thereby observes further as follows:

What a wonder is the delight of sport of creation, how easy is to tread the path leading to the good fortune of attainment of redemption beyond the breakdown of the 164

Mahãrtha-mañjari of ri Mahe.varãnanda blemish of the system of the god of death and access to the state of perfection on the path of unification of Siva and akti! (64) How wonderful is the system under which is experienced by us the world as a state of redemption abounding in delight which otherwise has been condemned as a matter of sheer suffering on account of being the field of painful events of birth and deat.h for the extrovert people as has been stated in Stotrãvali:

Where there is the path of añkara, the worldly life is turned into the state of redemption, sufferings get transformed into the state of joy and poison into ambrosia. Wonderful is the fascination of the universal craving for the state of redemption which is available only through the grace of the

Supreme Lord. Yogins devoted to iva have, indeed, gone beyond the effect of the god of Death, as has been stated in Sri Stotrãvali:

I bow before that devotee of iva who has attained that state which is possible to attain neither through repeated muttering nor through meditation.

Never does the attainment of the yogins of the joint path of iva in the form of the Light and akti as the Force of contemplation enjoys the throb of consciousness require anything to do except for remaining sustained in life and holding oneness of the duality of the world and the Transcendent as merely the Knower and the known. (64)

165

Mahãrtha-mahjari of ri Mahevarãnanda

iiiiuiciiiii1ffi41ciri, : jUIcl UI’1Uf1-IItUI I IIE(ijI

‘tcl

I

pjcw141Ig1 iiii I jgfluj: jc[: jc1 i

(upjj

65 iwcif

c4Is4I

[4L1ct r gJ 1cii iRci) LIg4c4 ?t

s5 bN1I gj1 Lj1j’ UI uIIuIIIIIf

‘qcig1 qç :I f ijg[ .I”1I1It I I Ii 166

Mahãrtha-mañjari of ri Mahevarãnanda

sjt{ci uI fii 11c1IU1F IT3IIUi Th tuuiij m1TT3T

1T.Tf1 QI’lc4 hIIEt9II 11I’1’11 f.41— I

rsiI1i Qug’1 IIII iIc41ictcn

cç4 ?Q-IIg4[ II(9II Revelation of the secret of this path requires bare listening to the way to it and by no means realisation of its experience in the heart. In order to communicate this, the author adds further: Even by being touched upon for a while this yogic path owing to its nature of immortality as well as knowledge, all transcend all (miseries of life) and attain the immensity of plenitude for all time to come. (65) No matter howsoever complex initial hurdle (on the path of yoga) be, it becomes simpler than the simple by the sheer fall of the eyesight of the knowledgeable teacher and gets. removed from the path of the fortunate initiate of the path. (66)

167

Mahãrtha-rnaiijari of ri Mahevarãnanda Let all other redemptive streams of knowleçlge falling in the four-cornered oceans take rest (for the time being), leaving only Lord Bhairava operative with His churning stick of ambrosia. (67)

Tie word mathnãti, churns, amounts to suggest that He elevates having put together respectfully various other ways to the Divine. (67)

c1 ‘ti ‘jUI4j

TjW1t1I

‘cI T1 aiciitiui fT3I

i4cr11 cN S’1T I IEt ii c1 (N -IUH4-i1

I 1T I1icI *fti Ic4N1

g4jcy1tNc1 c1t1 t1E1’14I4l I 1tt II 1iIuI1c1lI ig1?iii’i— cj1IuT i ig uj1t — cI:

-iig-?i, dci gRci: TfTff

I?[e1IcI iigRi, cpgvr II 168

— 1c1IlyIgiQlicPL1I TTfZ1TTft— WT—

Mahãrtha-mañjari of ri Mahe.varãnanda ip-igi

gg41, rIZI guuççfl I it ii

Fortunately, we are pronouncing the secret so that no

more have you to remain taking rounds in the circle of birth and death due to foolishness. Look into.the secret

of the heart which is closest to you as well as into the role of its effort. (68) Hrdaya, heart, is that part of one’s body which is the locus of the motivation of the group of six principles known as Parama Siva,

akti, !vara, uddha Vidyã, and Mãyã operating in the state of psychic options as well as beyond the options and thus of the dual force of prakäa, Light and virnara, contemplation. Its udyoga, effort, stands for looking closely into the factor of rise of indifference towards tangible objects which serve as the source of motivation of the entire worldly behaviour in the form of will, cognition and action. Here ãlokana, looking, into, stands for examining from the viewpoint of their usefulness or otherwise in regard to the Self. That effort lies sometimes in perusing the throb of the senses in the reception of their objects in the form of taste, etc., out of curiosity by externalising himself and gets enamoured by them while at times getting disillusioned from the fascination due to knowledge withdraws himself from them rests engrossed in the Self alone and enjoys the delight of the Self alone which is all-pervading. All this has been dealt with in scriptures in both the ways, that is, action and discursion. (68)

169

Mahãrtha-mañjari of ri Mahevarãnanda iT

T[?iiTh iuiti i :ii’iv1 IIEE,II

b’1g -ipf Jb1I,1t1 I

{cl fif r rr i i ii c Tt1 ictiiPfl ii41uih-ii r’.

IIoII

•çQ;1 [clI1IIRt4 31ItIWctiUIcVMM1UTr

Q.1i$1cP’1i1i1Ic1Wfl c1’-c1

i’1Pi4 I Ito II 5Q1T ‘WI —

ggg1Iw1F tI*clcl I1Tf9IWft ‘ri

ctq-p,

p

ii

T2.fi1 1J1ILc1I II

I1rgclI: .iR4ici: I 4jI1rt4 Ri: I 170

gi:,

Mahãrtha-mañjari of ri Mahevarãnanda It is this very great burden of meaning which was delivered to the son of Pãñdu by Mãdhava, the possessor of sixteen thousand forces at the start of the war of (Mahãbhãrata). (69) Thus should one pay obeisance to the Yogini who has put together succinctly this luxuriañcè of states of awakening of consciousness beyond the commonsense and the dream and as native to those established in yoga and requiring just a patched garment, trident and skull bone as her sole possession In a span of just seventy verses in Prãkrta. (70) Yogini here stands for the Supreme Goddess possessed of supernal power of Yoga while kanthã , patched garment, for the worldly life which is elucidative of the possibility of quest for oneness from amidst the diversity of the worldly life. The skullbone is indicative of the Self surviving the destruction of the body and known as the knower of the creative force in the form of the

citta, locus of consciousness. (70)

Thus ends Mahãrtha-mañjari composed by ri Mahevarãnanda.

171

GLOSSARY OF IMPORTANT TERMS IN KASHMIR SAIVISM

Alokana:

Looking into

Abhãsa:

Divine manifestation.

Abhãsa-vãda:

Kashmir aivism doctrine of idealist world creation in which the uni’erse shines as a

reflecting manifestation of divine Consciousness.

Abhinavagupta

(950-1050 A.D.): Yogin, Tantric, litterateur, philosopher, and commentator on Kashmir Saivism, belonging to the lineage of Vasugupta and Somananda. Author of Tantraloka, TantrasAra, Abhinavabhãrati (commentary on Nãtya Sãstra of Bharat Muni); Ivarapratyabhijñã-vimar ini and other important works. Abuddha:

From yogic point of view, it is an unawakened state, i.e., state of spiritual ignorance.

Akala:

The experient established in iva tattva and identified with Him.

175

Mahãrtha-maiijari of ri Mahevarãnanda Aghora:

Merciful iva.

Agni:

Pramãtã — subject or knower.

Akhyãti:

Primal Ignorance.

Akula:

iva.

Akrama:

Continuous manifestation of the essential

nature. Sãkta Yoga. Ajñãnam:

Contracted or limited knowledge.

Amba:

akti of the Divine

Anacka:

Concentrating on any mantra back to the source where it is unuttered.

Antakoti:

The last point; it is dvddaãnta — a measure of twelve fingers-ends.

Antarãtma:

Conditioned inner soul consisting of subtle body —puryastaka.

Antarmukhibhãva: Introversion of consciousness. Anu:

The jiva — the empirical individual — the limited conditioned experient.

Anugraha:

Grace.

Anupãya:

Realisation of the Self without any effort or method.

176

Glossary Of Important Terms In Kashmir aivism Anusandhãna:

In yogic sense it is constant awareness of the Reality.

Anuttara:

The Supreme; Parama Siva; the Absolute; Vowel ‘a’ (3T)

Apãna:

The vital breath that goes downwards towards the anus; the inhaled air.

Apavarga:

Liberatiàn.

Aparã:

Lowest.

Apavedyasu upti:

Deep sleep in which one has no awareness of any object whatsoever.

Auddha-vidyã:

Limited knowing of a finite being; one of the five limiting factors of kañcukas.

Avadhãna:

Uninterrupted attentiveness.

Aviveka:

Non-discernment, ignorance, moha or delusion; unawareness of the Reality.

Avyakta:

Unmanifest.

Auddha vidyã:

Limited knowledge; empirical knowledge.

Ahamkãra:

I-feeling.

Anava upaya:

Yoga whereby one utiises his senses, präia and manas for seif-realisation. It is also

177

Mahãrtha-mañjari of ri Mahevarãnanda known as ãtiava yoga, bhedopãya and kriyã yoga or kriyopãya.

Anava Samãvea: Identification with the Ultimate Reality by änava means.

Anava mala:

Limitation pertaining to empirical individual; innate ignorance of the jiva; primal limiting condition that reduces universal consciousness to the state of the

jiva. Anvaya-vyatireka: Logic of inclusion and exclusion. Atrna-virãnti:

Resting in the Self.

Atma-vyãpti:

Realisation of the Self without realising the all-inclusive iva nature.

Ananda:

Bliss.

Abhoga:

Spiritual delight; expansion

Asana:

Esoteric meaning — To be established in the Self.

Exoteric meaning — Particular postures of the body. Bandha:

Bondage; limited knowledge; primal ignorance. In Hathã yogic practice in which certain organs of the body are contracted and locked, such as miUa bandha, etc.

Bauddha ajñãna: Inherent ignorance in Buddhi by which one 178

Glossary Of important Terms In Kashmir aivism considers both his subtle and gross bodies as the Self on account of auddha vikalpas.

Bauddha jnana: Considering oneself as iva by means of uddha vikalpas. Bhãvanã:

Practice of contemplating oneself and

everything as iva; jñãna yoga; Saktopaya; creative contemplation. BhUta

Gross element.

Bhutakaivalya:

Withdrawal of one’s mind from the elements.

Bhairava Agama: Sixty-four $iva Agamas that teach nondualism. Bhairava:

Tantric yogins who are established in unityconsciousness and disseminate the

teachings of sixty-four non-dualistic Siva Agamas Bhairava mudrã: A state of highest state of consciousness in which attention is inward while the gaze outward without twinkling of the eyes. B hairavaSamãpatti:

Identity with Parama Siva. Bhogkta:

Experient.

Bindu:

(1) Undivided Light of Consciousness; (2) nasal sound indicated by a dot on the letter

() 179

Mahãrtha-mahjari of ri Mahevarãnanda BIja:

Active Light of akti which is the root cause of the universe; vowel; mystical letter forming the part of man Ira of a deity; first syllable of a mantra.

Brahmanãdi:

Sucumnã, central nerve.

Brahmarandhra:

Sahasrãra cakra.

Buddha:

One who is awakened to the light of consciousness.

Buddhi:

Ascertaining intellect; intuitive aspect of consciousness by which the Self awakens to truth.

Cakra:

Centre of nerves, powers, aktis.

Cakrev&ra:

Lord of aktis.

Candra:

Object of knowledge; left nerve.

Camatkãra:

Delight of aesthetic experience.

Cit-akti:

Power of consciousness.

Cit:

The Absolute; Consciousness that is the unchanging principle in the midst of all changes.

Citta:

Limitation of the Universal Consciousness

manifested in the individual; empirical individual consciousness.

180

Glossary Of Important Terms In Kashmir aivism Citi:

Consciousness power of the Absolute which brings about the world process.

Cetana:

Self-Conscious individual, Parama Siva.

Cetya:

Object of consciousness.

Caitanya:

Absolute Consciousness free apart from knowing and doing.

Darana:

Philosophy; Seeing.

Daiika:

A teacher of non-dualistic Savism.

Dik:

Space.

Divya mudrã:

Khercari mudrã.

Gaganañgana:

Consciousness power.

Garbha:

Primal ignorance; Mahãmãyã.

Guna-traya:

Sattva, rajas, tamas1,

Granthi:

Psychic complex.

Grãhaka:

Experient; Knower; Subject.

Grãhya:

Object of experience.

Ghora Sakti:

aktis or deities that draw the individual towards the worldly pleasure.

181

Mahãrtha-mañjari of ri Mahevarãnanda Ghoratari aktis: Saktis or deities that push the individual towards a downward path in the world. Hrdaya:

The central consciousness which is the substratum of all manifestation.

Hathsa:

The soul.

Hetu:

Cause

Icchhã:

Will; representing the letter () ‘i’.

Icchhã upãya:

ãmbhava-upãya.

Icchhã-akti:

Inner state of Parama iva in which jnana and kriyã are unified; inseparable innate Will Power of Parama Siva intent on manifestation.

Idantã:

Objective consciousness or Thisconsciousness.

Indu:

Prameya or object; apana.

Jàgat:

World-process.

Jagrat avasthã:

Waking state.

Jãgrat jñana:

Objective knowledge common to all in waking condition; esoterically it means Enlightenment or awakening of consciousness at all levels.

182

Glossary Of Important Terms In Kashmir aivism Jiva:

Individual soul; empirical self whose consciousness is conditioned and limited.

Jivanmukta:

Liberated who while still living in the physical body.

Jivanmukti:

Liberation while still living in the body.

Jñãna:

Spiritual wisdom.

Jãna Yoga:

ãkta upãya.

Jyehã:

Sakti of iva that inspires the jiva for Selfrealisation or Siva-consciousness.

Kalã:

Power of consciousness by which all the thirty-six principles are evolved.

Kapãla:

Skull-bone.

Kañthã:

Patched garment.

Kaflcuka:

Coverings of Mãyã that converts Siva into jiva. They are: kalã, auddha vidyã, rãga, niyati and kãla.

Kinda:

Mülãdhãra cakra.

Karana:

One of the ãnava upãyas in which an aspirant meditates over the body and the nervous system as an epitome of the cosmos.

KaraiievarI:

Khecari, go Carl, dikcari, and bhücari cakras. 183

Mahartha-mañjari of ri Mahe.varãnanda Karmendriya:

Five powers of organs of action, namely, speaking, handling, locomotion, excreting, sexual action.

Karma-mala:

Impurity of actions (good and evil).

Kãraiia:

Cause..

Karya:

Effect.

Karma mala:

Impressions left on the mind by motivated action.

Kãla:

Division, aspect.

Kãla tattva:

Past, present and future determined by sense of succession.

Kãla akti:

Power of the Ultimate Reality that determines succession.

Kha-puspa:

Flower of the void.

Kundalini:

Creative Power of Siva; power that lies folded in three and a half folds in the mülãdhãra.

Kumäri:;

One who brings about an end to the difference-creating Mãyã.

Ksetrajña:

Empirical Subject.

Kumãrila Bhafla:. Primary exponent of Mimämsã Philosophy. 184

Glossary Of Impor&znt Terms In Kashmir aivism Laya:

Dissolution; interiorisation of consciousness.

Loka:

Plane of existence.

Madhyadhãma:

Central nerve also: nown as bra hmanãdi or susumnä.

Mantra-virya:

iva-Consdousness, the experience of parãyak.

Mahãrtha:

Pure consciousness; the greatest end; the Kaula discipline.

Mahãsattã:

Absolute existence; The Absolute.

Manorathagupta: Younger brother of Abhinavagupta. MAtrkã:

The unknown mother, parã-vãk akti that manifests the world; word power which is the basis of all knowledge.

Mãtkã-cakra:

Group of powers pertaining to Mãtrkã.

Mãyã:

Delusion; power of delusion of the Supreme Being; Principle that veils pure consciousness and is the material cause of

physical manifestation; the source of five kañ cukas.

Mãyã-pramãtã:

Empirical self that is governed by Mãyã.

Mãlini:

Power of letters that holds the entire

185

Mahãrtha-mañjari of ri Mahevarãnanda universe within itself and in which the

alphabets are arranged in an irregular way from ‘na’ to ‘pha’. Nãdi-sathhãra:

Dissolution of prãna and apana into susumnã.

Nãda:

Unstruck sound experienced in susumna; the first movement of iva- akti towards manifestation.

Narasimhagupta: An ancestor of Abhinavagupta. Nãsikã:

Flowing of prãna-akti in a zigzag way in praiza, apana and susumnã channels.

Nimea:

Involution.

Nitua-vidyã:

Pure knowledge.

Niyati:

Determinant; Law of causation.

Pañcakrtya:

Ceaseless fivefold act of Siva —

manifestation (srLy(i), maintenance (sthiti), withdrawal of manifestation (samhãra), veiling of the nature of Self (vi!aya), and grace (anugraha). Pañca-akti:

Five fundamental powers of iva, namely, Cit, Ananda, Icchã , Jñãna and Kriyã.

Pati:

Liberated individual.

186

Glossary Of Important Terms In Kashmir aivism Parã:

The Absolute.

Para-pramãtã:

Parama iva; the highest experient.

Parama-iva:

The Absolute

Parãpara:

Intermediate stage, unity in diversity; both identical and different.

Paramãrtha:

Highest Reality; highest goal.

Parãakti:

Citi, parã-vãk.

Pau:

Empirical individual bound by ignorance — avidya; spiritual nescience.

Payanti:

Undifferentiated form; Vãk akti, a state in which there is no difference between vãcya (object) and vãcaka (word).

Pãa:

Snare; bondage, noose.

Prakãa:

Principle by which everything is known; consciousness; principle of Self-reve1ation

PrakTti:

Source of objectivity from buddhi to earth.

Pramã:

Exact knowledge.

Pramãtã:

Knower, subject or experient.

Pramãna:

Means of knowledge.

187

Mahãrtha-mahjari of ri Mahevarãnanda Prameya:

Object of knowledge; object.

Pramiti:

Accurate conception.

Pratyabhijña:

Recognition of one’s divine nature and unity with Parama Siva, recognition, realisastion.

Prath:

Unfold, shine.

Prathã:

Mode of appearance.

Pratibhã:

Creativity of consciousness; spontaneous Consciousness; parã-akti.

Pratimilana:

Experience of iva within and outside.

Prabuddha:

One who is awakened to the higher Consciousness.

Pralaya:

Dissolution of manifestation.

Pralayãkevali:

Yogin who is resting in Mãyatattva and is cognisant of .unya or void, i.e., incognisant of anything.

Prakrti:

The collective source of the s ãtvi ka , rãjasika and tãmasika forces of the Supreme Being.

Prasãra:

Expansion, manifestation of Siva in the form of universe through His powers.

Prãna:

Vital energy; life energy, air in expiration. 188

Glossary Of Important Terms In Kashinir aivism Prana-pramãtã:

Anindividual considering praiza to be the Self.

Pãna-bija:

Letter ‘ha’.

Prãsãda:

The mantra sauh.

Paurusa ajñãna:

Innate ignorance regarding real nature of one’s Self.

Paurus jñãna:

Knowledge of one’s Siva nature.

Rajas:

Activity and disharmony; principle of motion — constituent of Prakrti.

Ravi:

Knowledge —pramãza; praiza.

Rami:

Sakti.

Raga:

Attachment; one of the coverings of Mãyã in which there is limitation by desire.

Rodhini:

akti that obstructs the passage of mokca.

Raudri:

The akti that confides individuals to their

pleasures. akti:

Spanda or creative pulsation of Siva.

Sakti-cakra:

Group of 12 mahakalis; the goddess responsible for creation, etc.; group of powers of the senses; group of mantras.

189

Mahãrtha-mañjari of ri Mahevarãnanda akti-tattva:

Vimara aspect, Consciousness of Siva; the second of the 36 tattvas.

akti-pãta:

Divine grace by which one realises one’s essential divine nature.

Sabda:

Sound, word.

abda-brahman: Vibratory form of Consciousness. p

Sabda-rãi:

Group of letters from a to ksa.

ambhunãtha:

Teacher of ardha-traymbakam school during the time of Abhinavagupta.

ãmbhava upaya: Sudden emergence of iva-Consciousness by mere hint that one’s Self is Siva; also known as Icchopäya.

ãmbhava-pramãtã: One established in iva-Consciousness. iva:

Name of the Ultimate Reality; prakaa or divine light.

iva-drsti:

Philosophical treatise of Somãnanda. (800900 A.D.)

iva-strotãvalli:

Collection of devotional poems of

Utpaladeva addressed to iva. iva-sütras:

Text of Kashmir Saivism dealing with the nature of consciousness from the highest to the individual in three chapters. It is said that this text was revealed to Vasugupta in ninth century. 190

Glossary Of Important Terms In Kashmir aivism Siva tattva:

First of the 36 tattvas; prhieval source of all manifestations; primal divine light.

Somãnanda:

Author of Siva-drsti.

uddha tattva:

Pararna iva.

uddha Vikalpa: The thought of one’s self as iva. uddha Vidyã:

Fifth tattva from iva. In it, consciousness that of ‘I’ and ‘This’ are equally prominent though the germinal universe is seen differently yet the string of identity is experienced, i.e., experience of identity in diversity.

unya (aiva):

A state in which objects are not experienced.

unya-pramata: Experient is identified with objectless consciousness.

aiva Agama:

iva has expounded ten dualistic astras; eighteen ãstras teaching unity in diversity; and sixty-four non-dualistic sãstras.

Saiva Sãdhanã:

They are: ãzava upaya; ãkta upãya; and ãmbIiava upaya.

Sandhãna:

Union of individual consciousness with the

universal consciousness through intensive awareness.

Samghatta:

Concentration, mental union.

191

Mahãrtha-mañjari of ri Mahevarãnanda Sambodha:

Perfect knowledge of the nature of Reality as C6nsciousness and Bliss.

Samvit:

Supreme Consciousness in which there is complete fusion of prakãa and vimara, jñãna-akti, svãtantrya-akti.

Samsãra:

Transmigratory existence.

Saihhãra:

Assimilation to Super Consciousness.

Sathsãrin:

Transmigratory being.

Sakala:

Limited experients.

Sat:

Existence which is consciousness.

S adãiva

(Sãdãkhya tattva): Third tativa from iva. Here Will is predominant. Samãna:

The vital vayu that helps in assimilation of food, etc. and brings about equilibrium between prãna and apana.

Sarnãvea:

Absorption of the individual consciousness into the Divine Consciousness.

Sankalpa:

Determination.

Savikalpa jñãna:

Knowledge acquired through the judgement of Buddhi.

Sahaja-vidyã:

Pervasion into Siva-consciousness; 192

Glossary Of Important Terms In Kashmir aivism experience of one’s innate nature as Consciousness.

Sãmarasya:

A state of consciousness where all differentiation ceases.

Sãyujya:

A state of consciousness in which an

aspirant realises identity with the Divine in the midst of diversity. Sarupya:

A state of consciousness in which an

aspirant realises complete identity with the Divine.

Sãlokya:

A state of consciousness in which an

aspirant lives on the same plane with his chosen deity. Sãksãtkãra:

Direct experience of the essential Self.

Suprabuddha:

One who is awakened to the transcendental state of consciousness which

conscioushess is constantly present. Suupti:

Deep sleep; dreamless sleep.

Suupti(savedya): A state of sound sleep in which there is slight trace of sense of pleasure, lightness, etc.

Susupti (apavedya): A state of deep sleep in which there is complete absence •of all objective consciousness.

193

Mahãrtha-mañjari of ri Mahevarãnanda Susuptatã or sauuptam:

A delusive of primalignorance.

Sükma Sarira:

Subtle body, puryactaka.

Surya (symbolic): Prãna, pramãna (knowledge), jñäna-akti. Surya nãcli:

Pin gala nadi carrying prana.

Soma (symbolic): Apãna,prameya (object) Soma nãdi:

Ida nãli, carrying apana.

Sthãna Kalpanã: Aizava upaya in which concentration is done on external things. Sthüla bhütãni:

Gross elements — ether, air, fire, water and earth.

Spanda:

Throb. Creative pulsation; motion in

motionless iva which brings about manifestation, maintenance and withdrawal of the universe.

Sphurattã:

Spanda, gleam; throb-like gleam of the absolute Freedom of the Divine bringing about the manifestation of the world process.

Svatantra:

Unimpeded Will; The Absolute.

Svacchanda:

iva, Bhairava.

Svapna:

Dream, dreaming state, vikalpas. 194

Glossary Of Important Terms In Kashmir aivism Svãtantrya:

Absolute Freedom of Will; vimaria-thkti.

Tantrãloka:

Magnum opus and outstanding work of Abhinvagupta on philosophy and practice of trayambaka system known as Kashmir S aivism.

Tattva-traya:

The three tattvas, namely, Nara, akti and iva; Atmã, Vidyã and Siva.

Turiya or Turya: Fourth state of consciousness which strings together all the lower states — wakefulness, dreaming, deep sleep; witnessing consciousness.

Turyãtita:

A state which transcends the fourth state of consciousness and in which distinction

between of the three states ceases; pure blissful consciousness; universe appears as the Self. Trika or Trik:

A system of philosophy of triad - Nara, Sakti

and iva; para (the highest wherein there is identity); parapara, identity in difference and apara, difference and sense of difference. Triüla:

Trident. A symbol of three divine powers of knowing, doing and willing.

Uccära:

A particular method of concentration on praiza-akti; ãnava-üpãya.

Udãna:

Vital air that moves upwards; akti that [95

Mahãrtha-mañjarl of ri Mahevarãnanda moves up in susumnã during spiritual awakening. Udyama:

Spontaneous emergence of Supreme Consciousness.

Udyoga:

Effort.

Unmanã:

Sakti of Parama Siva in its primal movement towards manifestation, though inseparable from Him.

Unmea:

Unfoldment of the universe.

Umã:

Icchã-akti of the Supreme.

tJmã:

Letters a, a, sa, ha.

Utpaladeva

(900-1000 A.E.): aiva yogin, tantric and philosopher and devotional poet. Author of Ivarapratyabhijñã-kãrikã. Varahgupta:

Ancestor of Abhinavagupta.

Varna:

Anãhata nãda — unstruck sound

experienced in susumnã; object of concentration in dhavni yoga; letters. Väcaka:

Indicator; Word; mantra, varza and pada.

Vãcya:

Object, indicated.

196

Glossary Of Important Terms In Kashmir aivism Vãmã or Vãmevari:

Divine akti that emits or projects the universe out of the Supreme and produces the reverse consciousness of difference.

Vãsanã:

Residual traces of actions and impressions retained in the mind.

Vãha:

Channel; präiza flowing in the iIa naçti on the left and apana in the pin gala nãIi on the right of suyuinnã are together known as Vãha.

Vikalpa:

Counter determination; an idea as different from another idea; ideation, imagination, difference of perception, thought-construct.

Vikalpa-ksaya:

Dissolution of all vikalpas.

Vimara:

Self-consciousness; awareness of Parama

iva full of jñäna and kriya that brings about the world process; power of revelation; contemplation. Viva:

The Universe.

Vivarnaya, Viãtmaka:

Immanent.

Vivottirna:

Transcendent.

Visarga:

Creation, emanation.

197

Mahãrtha-mañjari of ri Mahevarãnanda Vedaka:

Experient.

Vedya:

Object.

VaikharI:

Vidyã: Vyãna:

Sakti as gross speech. Knowledge. Pervasive prãna.

Vyãpaktva:

All-pervasiveness.

Yãmala:

Duality of iva and akti.

Yoni:

Nine classes of consonants in the context

of alphabets, akti is yoni and Siva is. bija; Maya-akti; womb, source. Yonivarga:

Mãyiya mala; Mãyã and its progeny.

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INDEX

Index bindu 111

A

bondage and liberation 143 Abhiras, 39 Abhinavagupta

Brahmã 33

17, 42, 44, 51, 98, 131

buddhi 76

Brahman 57, 64, 158

Actor of the Universal Play 81 ad infinitum 42

Caitra 69

ãnava 18, 162

aesthetic delight 74 aesthetic experience 74 agama 41, 42, 48 agamas 88 Agni 88, 117 Rgveda 13

cakra 105

cakras 112, 119 carana 28

causality 79 citra 123

ahathkãra 76

ambrosia 161

citta 16, 143, 171 cogniser 36 cognitive 47 Consciousness 18, 134

anãhata nãda 16

consciousness

ajapã-gãyatri 15. ajapã-japa 15

98, 152, 158, 171

apañ 14 •apana 14, 15

D

Artha 155

Atman 14, 67

Dadhikrã 13 Devatã 13

B

devikã-krama 31

Bhadrakãli 89

Bhagavadgita 18, 146 Bhairava

F Force 63

11, 15, 62, 104, 168 Bhattakallata 18

G

Bharavi 11 bhavan 58

Ganga 37

bhuvana 89

Gandharva 158 201

Mahãrtha-mañjari Of ri Mahevarãnanda kevala 108

gunas 75 guru 27

Keyurvati 12 khecari 150

H

Knowledge 65 knowledge and power of

hathsa 13, 14 Hrdaya 169 hrdaya 51

action 28 Ksullakitã 129

heart

Krama system 12 kricla 82 kriyã 75

57, 61, 102, 158, 169 I

Kubla Khan 12

I, too, have stated the same thing in 48

kunclalini 15 Kula 111

I-ness 66

L

ignorance 54 illumination 33

lamp of auspiciousness 55

Indra 12

liberation 136

Tvara 65, 66

Light 57, 58, 60 loka 51

J

M

Jayaratha 17 Jñãna 75

Madanikã 12

jñãna-siddh 120 jñãna-siddha 120 jvalati 56 jyotistoma 44

Mãdhava 171

madhyama 16 Mahãbhãrata 171

mahãn, 19 Mahãnayaprakãa 115 MahãprakAas 132 mahãprkãa 12 Mahãrtha-mañj an 11, 12, 27, 171

K

Kaksyã-stotra 102 kãla 72

kalã) 72 Kalyãnikã 12

Mahea 71

kanthã 171

Mahevara 133

karañkini 129 202

Index

Parama iva 59, 84

Mahevarãnanda

12, 18, 28, 171

parama Siva 11

Mahevarãnandas 132

Parimalã. 11

Maitra 69

peacock 94 prana 14, 15, 18, 107, 148 prAnayama 14, 17, 107 prãñ 14 prakaa 89, 159, 169

manas 76, 90 mano’nuãsana stotra 70

mantra 15

mathnãti 168

Prakrti 75

Mrtyujit 17 Mãyã 69 mãyã 72

natvã 28

prakrti 84 Pratyabhijñã 37, 56 Pratyabhijñã’ 27 Pratyabhijñãhdayam 125, 134 pupa 105, 109, 110

Navya Nyãya 19

Purãiias 92

Netra Tantra 17

purusa 73, 84 purusãrtha 50

mudrã 128

nicalodyota 32, 32—171 nihilism 137

R

nihilistic school 31 nimesa 94

Rta, 13

nisedha 49

rãga 72

nivrtti 88

Rudra 88

niyati 72 Nyãya school 142

s

aci 12 -. samharabija 17 paa 72 pau 75 Payanti 127 payanti 16, 123

sarnsãra 50

Pãñd 171

Samvit Prakãa 48

Pãñdu 171

Sadãiva 65

para-näda 15

sãdhanã 12, 14, i, 19

samsãra a 51 samskãra 33 samskãras 33

203

Mahãrtha-mañjari of ri Mahevarãnanda Saivism 12

ricakrasadbhãva 120

ãktas 148

Srimat Stotrãvali 142

akti 84, 115

rirãjabhattãraka 125

akti, 63 ãktopãya 151 ãmbhava 149

ingara 152 Stotrãvali 165

ãmbhava 18

Supreme Lord 47, 69 SUrya 147

ãmbhava Siddhãs 120

svadhã 14

ambhu 73, 85

T

sañjña-viesa 32, 33

añkara 142, 165

Tantrãloka 54

ssti bija 17 sat-kãrya-vãda 84 sattva, rajas and tamas 75 Self 14,32, 33, 36, 37, 39, 43, 65, 67, 155

tapas 14 Tattvamãla 88 Tattvãrtha-cintãmani 18 thro 27

throb 33, 56, 98, 146. trident 11

self-luminousness 56 senses 79

U

iva33, 51, 55, 61, 63, 73, 82, 86, 111

universal delight 70

ivaSütra17, 62, 73,159

Universal Lord 80

iva-drsti 98

unmea 60,94 Upaniad 152 upaya 31

Sivãnanda 12

ivãnandas 132 Siva’s Light 83

ürdhva 56

skull 11

V

so’ham 15, 147 Vaieska 32

solar and lunar channels of

Vãmadeva 13

breathing 147

rI Kãlikã Agama 48

vrndacakras 119

ri Komala-valli 96

Veda 63

rI Kramodaya 72 ri Mãlinivijaya Tantra 147

Vedas 104

ricakra 115

viva 73

viuddha caitanya 16 204

Index vidhi 49

Vidyã 67 Vijñãna Bhairava 14, 49, 90 vikalpas 16 vimara 28, 31, 57, 58, 59 vimara-vicchurita 32 Visnu 33

vyoma-vãmevari, kliecari, dikcari, gocari and bhücari 116 w

will-power 61 Y

Yãjñavalkya 143 yoga 18, 111, 167 yogin 156, 161 yogini 12

205