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    The primary Tantra of the Trika school.

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    © All Rights Reserved
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    Download as pdf
    315 views400 pages

    Malini Vijayottara Tantra Eng Translation 1956 - Vishnu Datt Shastri

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    ne0h_16_196547097
    The primary Tantra of the Trika school.

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    © All Rights Reserved
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    Malind Vijayottera Tantra @ Ve Bouroe Book or the Trika Sastre of Kastwair (together with an rm 2, nelish translation Brie Bhilononhtobeng ieee ieaualses se sinnifteance). < : tfeal notes = by Vishnu Datt Shastri, u.As(T. & Vaitya Kovirej, Medalist, 2.0 Table of Contents. oes (consulted for this thesis) with their obreviations. cae ma oe a irefsoe. ae ee is ae Pert I. (Introduction) I Vitle, description und historical baokrround of the work. ie ab : (a) Meen'ing of the term "Malini" and its difference’ from Mutrkas 1. (p) 8 ure of the work - its objective pnd subject matter - ita trad iffonal basis and subsequent development of School - preliminary and supple- mentary sections of the text (Purve Malind and Uttara Melini). 6. TI. brief survey of ita contents and its place n the Yantrike literature in general end in rike literature in particular. ... eee s) Contente. Spe he eee 9. b) Its olnce in the Tantrika and the ‘vrika literature. Be ee a4. ITI, Gitline of the Trike Culture (Philosophy and Weligion) - with a brief review of its Vstory. ae ia ae aS la) 1. Weaning of the Trika. pee oy BBs 9 - gl. 22 = 88, 2. Comparison of the Trika with the 3iddhanta end the Padupsta School. a : 20, Spende and Pratyabhijia in re- lation to the Irika. 30. 4, History of the system.. "35. (bv) 1, Ordwin of Philosophy and its relation to religion... 41. 2, Philosophy eo a chief source of liberation and its varieties: according Abhinava Gupta. 45. 3. Meaning of the term Kriya end 4 illustration of various doot- rines of the system. 46. 1. Doctrine of seven Phanatrs 47. II, Doctrine of three linzas. 50. TII, Seven Vidnia. 51. IV. Kxumx, ive States. 52. Vv. Ftman, 53, VI. Doctrine of 4 VII. The theory of three Upayss VIII. cit. 55. IX. Svatantrya, 56. X. Sekti-pata. 58. XI. The theory of absolute. 57. XII. Doetrine of manifestation. 58, IIII. Sadadhvan. 59. XIV. Dootrine of Kaladhven and = desadhvan, 70. 4. Pract ‘cal relision. 72. Ultimate good or end of human striving and means to attain it w3 Trika monism compared with Vedantio : ~ N Advaitayada and the Visistadvaita- vada of ®emanuja and Nilskentha. 62. Iv. emental character of the work with its cvweY-PIRST " 25. TWEY-SECGOND © 27. e e ® e e e e e ® seial relixious significance, 90 ~ 99 © e Bart 11. : e e vy, 3xT) Summary of the ‘ext chapterwise. 28 e 3 .DHIKARA. ae e coup” 3. e IRD 8. e } A ahaa 10. e Hoo" abies ® ix," aa { 2 wen" seh e IcHTH" a4. @ Itt" i 15. P e RNTH” 1s. e Lav EIR i size e | cweLR, 18. @ | | HIRTINTH ADHIKARA. 19. e ee aa ; | sTeTINTH ” 20. e | SIXDNTH " 22. e I SEvPEENTH " 22. ® | sroweNTN 26. . NINEENTH " BS. e vweleTH = BAe e e e e eecccccccccccceosoeoseceoeoeseoosreooreresee VI. TRANSLATION OF THE TEXT. vit. CWENTY-THIRD ADRIKAPA, iret Adhikers. Second " whird 0 Fourth =" Fifth 4 Sixth n Seventh " Eighth =" Ninth ci Tenth. " Fleventh * Twelveth ” Thirteenth Adhikere. Pourteenth " Fitteenth =|" aixteenth . Seventeenth sinhteenth ” Nineteenth Twent Leth “ Twenty-first " Twenty-second Twenty-third " NOPSS ON THE TEXT. First Adhikara. Second Adhikare. Thira " Fourth " Firth " 166. 17. 176. 179. 185-252. 5. Sixth Adhikara. 232, Seventh * 246. Bichth = * 248. Ninth ital 249, ; ‘Tenth a 249. Eleventh " 250. Twelveth-Sixteenth Adhikeras. * 250. Seventeenth Adnt 250. Eight sonth " | 251. Nineteenth " 251. Twent feth " 252. Twenty-first " 252. | Twenty-Seoond to Twenty-third Adhikana252. RPSLEs. VIIT - Append toda, 1-15. 1. Ordein of Yantras, a 2. Yentrika Conception of Sedhana. 3. 3. Importance cf Tantras. 4. 4. Some fundamental dootrine of TantraeS. (a) Threefold division of human nature or dootrine of bhava. 5. { (v) Dootrine or Acara, 10. (co) Six centres or Sat Cakra, ll. (4) Doctrine of Harsa and its explanetion. 23, 5. Two methods for self-reslisation, neti neti method and the method of sublimation, 1s. IX. Index. Pt seneulted forthis thesie) with their @ og, G1. Gas woRES pbreviations. avhinava Gupte, an nistorioul Bnd philosophical study (Dr. Kent? gnendra Pandev-) Bhaevat ite Chapter. guiturel Heritage of India Volume (ola series). Chandorye Upaniget Chapter. Garland of letters+ (arthur Avalon) + Indien Philosophy, (gir Radha Krishnan). By Es Later + vera pratyebnijne vimaraint (utpoladeve) + 4 t xasnmir baivism (J-c.chatterds)- Kularnava tantra. Mrgendra entra. Mahamaya (Arthur Avelon)- Niruttara tantree para trinsikas Philosophy of Hindu Sadhana (pr Nalini Kanta Brahma). 1s. Rete Ratnet: (N.Krishn Shastri) Sarvollasatantra (Serve nanda). 17. S.N.Kas Spenda Nisyanda 18, 3.7. Svavchenda tantra. 19, S-Po+ Serpent power (arthur Avalon). 20. TrAs Tantraloka. (abhinava Gupta). : Tantre Sera (Avnineva Gupta) + oe. Tri, Ry Ines Pha. © ‘Tripure Rasya, jane Khanda. i 23. VIMAR. Vaignaview, Seiviem and other minor religions (R.0,Bhanderskara). Vijmane Bhairava. 25. Ya. BP Vakya Padiya. (Bhartr Hari). Yora Vija. 27, You Vas yora Yasigta- 1 20. 5: baxti or divine power. (pDrisudhendu Kumer Das) + Ma. Vv. ) eee, Malini Vijayottara tantra. PREFACE. It is needless to say thet contributions of Keshmir to Senskrit literature are remarkable. Apart from the other branches of literature, wonderful discover- 4es of the Kashmirian Scholars and saints in the sphere of the Advaita Saiva philosophy of India are no doubt, worth noting. The recent publications, bearing the title of "Kashmir Series of texts and studies" by the State Government throw light on the philosophical and spiritual lives of the scholars the country has produced. All their philosophic and religious teachings, known as Keshmir Saiviem rather Trika Sasana of Kashmir give us the correct estimate of the spiritual fervour and the literary zeal of the age. As a matter of fact the trike dargana of Kasimir comprises its various aspects in itself and represents the unity of the three principles which are elaborately 4iscussed in their proper place. The present work, Malini Vejayottera Tantra, is chiefly connected with the Trike School and Abhinava Gupta, a great scholer and sage of the 10th century A.D., has regarded it es an authority on it. From the beginning of my literary career, I was influenced by the Saiva and $akta oult of Kashmir not because it belongs to my native place but because it prosents the Gaiva metaphysics in ite true perspective. I made up my mind to study this Philosophy and, therefore, consulted Shri J.0,Chatterji, the late Superintendent of the Government Research Library, Srinagar. He suagested to me the present work, Malini Vejayottara Tantra as fi. thesis for the degree of Ph.D. ‘ The study of the Kashmir Saiva School cannot be complete unless the teachings of Malini Vijayottara vantra are brought into light. The work is primarily ' associated with the Trika Sohool and contains all its externals and fundamentals in it in brief: I have divided tho work into three parts: first conteins the theoritical and practical teachings of Malini, the second deals with the summaries of the text Chapterwise, English translation and elucidation of some doctrinal points and the third contains appendices’ and Index. The work, 1s obviously difficult due to its occult teachings and obscure technical terms, used for 5 the formation of mantras. I mey mention that one of the difficulties that stood in my way in connection with this thesis is the paucity of authoritative work on the Sehool in general | and on Walini literature in particular. | How far I have succeeded in my present attempt of the elucidation of the Malini intricacies may be judged by the students in future. I em very grateful to Pt. Laksmana Ju, a great | | | scholar and saint of Kashmir, and Mahamahopadhyaya Pt. Gopi Nath Ji Kaviraj, M.A. of Banaras, a jiearned scholar of the Indian philosophies in general and an authority | on the Kashmir Gaivism in particular who helped mo to | thenkful to Dr. Surya Kanta Ji.M.A.,D.Litt., Head of the Sanskrit Department, Hindu University, Banaras, who mi guided me in my theais. Luatly I offer my hearty thanks to my colleague Professor P.N.Qazi, of the Government Gollege for Women, Srinagar, who helped me in my dootrinal | and linguistio difficulties. G.G.M.Arts College, Vishnu Datt Shastri. Jenmu. 8-4-96. BD cud @eoseeeeeeeeseeetoeeeovnecsces f Pert I. (Introduct fon) I. Title, Desoription and Historical background of the work. (a) The term, ‘Malini*, 18 used in a technical ! \ ! sense and chiefly means Sakti, an inherent nature of Siva. The name of the work is based on it. In the lst. adhi. of Ma., the author has stated it as ‘Maya’ and asoribed' all the qualities of the Absolute to it. In the 3rd. adhi., 4t 4s saa to be Iooha,. trom which the phenomenal multi- plicity emanates. The further developments of Iooha Sakti ere jivana and Kriya daktis. This Sakti, in its transcendent state, 19: one with Siva and has no its distinctive character. | This supreme will or Sakti of Sive, in the state of mani- ‘ festation, assumes various titles. For exumple, in connec- | tion with the origin of letters, the bexta is named as i Malini or Matrka in the 3rd. adhi. of the work. The two terms, 'Matrka’ and ‘Malini’, are firstly | applied as synonyms and represent the Vaikhari state in which words (Sevaa) and their meanings (artha) emerge out separately in the form of Yacaka and Vacya. But later on, the two new terms, ‘Abhinnayoni Malini* (whose Yoni or consonants are not impregnated by the vowels) and bhinnayoni (whose Yoni 1s impregnated by vowels) are applied to Matrka and Malindi, which have basically separated them. Now, by the Matra or Abhinnayoni Walini we mean that dakt4 trom which all letters spring up in the form of vowels and conso- nants. Simflarly the Malini or bhinayoni Malini signifies | the order of apphabet in which the vowels ov consonants are oco-mingled, The alphabetical order of the Malini school i begins from ‘na’ and ends in ‘pha’ and hence sometimes it 4g called ‘Nadi Phanta’ Malini, This co-mingling of the vowels end consonants in the alphabetical order implies the extreme type of monism (perema-advaite) which was agreeable to its exponents. Both, Malini (bhinnayoni malini) and Matrka (abhinnayoni malini), regarded as two $aktis, represent two separate schools, connected with the Trika form of Kashair Saiviem, . They strictly follow the fundamental principles of the Trika Sohool and represent themselves as its parts. The basic distinction between the two is their alphabetical order. The Watrka Schocl admits two classes of letters, vowels and consonants, technically called yija end yoni... These two clessss are again divided into nine groups in the following:— : 1. Avarga (sixteen vowels), 2. Kavarga, 5. Cavares, 4. Tevarga, 5. Tavarga, 6. Pavarga, 7. Yavarea, 8. Savarga, 9. Kaa (Ma., III, 9-11)- , The Malini School has co-mingled vowels and conso- nants and its alphabetical order is as undert— Na, Tr, r, ir, lr, tha, oa, dha, 4, na, U, Uy ba, ka, kha, ga, eha, na, 1 a, va, bha, yas aa, dha, tha, Jha, Ja, re, ta, pa, oha, 1a, a, sa, ah, ha, sa, kaa, ma, sa, am, ta, ey al, o, au, da, pha. This curious alphabetical order was in vogue in the 10th oentury A.D. when Abhinava Gupta, the founder of : Watrka School, flourished. He respected Malini vijayottare’ tentra in which the Malini gekt{ (bhinnayoni Malini) 16 ! glorified. As a mattor of fact, his chief work «, Fantra- loke, 48 just 11ke a commentary on the Malini School. The Ss. eemamecgout ioteteteie No later writer or Trike Ree written anything about it. Avhinava Gu ta mentions thig wa form of dats, The literal meanings of the term ‘walini! are — Male asygasts 104 Malini pe nee Sabicea Tnedterscea snare eee cheracteristio of Malini, by which words,.are formea (or. 21st, 8), pqeteehe Pantetie 55 siete view, aad Sahool ars tamiates-3., the form of following: — all letters of @ garland in tho one more feature that distinguishes them from | each other is the origin of the different categories from ; their letters. Agcording to the Matrka School, the origin of the thirty-five principles 1s ascribed to thé consonants end \ the vowels. The letters of the Matrka, from whion @ifrerent tettvas spring up, ere tabulated below in an ascending order (aroha krema):~ Matrka School Letters. Ka, kha, ga, aha, 2 ca, cha, ja, Jha, ta » tha, da, dha, Ta, tha, da, dha, na Pa, pha, ba, bha, ma. Ye, rea; le, va » from a to Tattveas. i Earth, water, light, air, ether. Panoatanmatras - odour,savour, colour, contact, sound. Vive Karmendriyas = voice, hands, feet, organs of ex~ eretion and generation. Buddhindriya (perceptive organ) - ear, skin, eyes, tongue, 4 nose. Mind, ahankara (self arrogat~ fon), buddhd (intellect) prekrti, purusa. Rega, vidya (asu. vi.), kala, maya. Su. Vidya, Iswara, Sada~ siva, sakti, This detail of the tattvas and the letters is based on P.T., introduction.» Two principles and one letter, » 1s not found there. The origin of the thirty-five tattvas from the letters of the Malini school in the ascending order 1s different from that of the above mentioned Matrka. The main cause of this differentiation is their dirferent elphabetical orders. ‘According to the Malini, the origin of the principles from its letters is given below:— Malini (bhinnayoni) School (Ma-, IV, 15-17) Tattvas. Pha. Earth. Da, au, o, af. Water, light, air, ether. ( Sound, contact, colour, zB, ta,.am, { savour, odour, Kea, sa, ha, ah, sa. Five organs of action. A, oa, oha, pa, t Five organs of perception. { Mind, ahankara,-budahi, Ra, je, jhe, tha. ( prakrti. Purusa, raga, asu, vidya, Dhe, da, ya, bha, va. Kala Kale niyati, maya. 3 - =! as T, na, gha. Su. Vidya, Isavara, Sadasiva. Ga, kha, ka, ba, u, u, na, I 1 1, dha, oa, tha, ir, lr, Sivatattva with its Sakti. r, Tr, na. It 1s to be noted that the letter ‘na’ ig not found here. 6. (>) The work represents itself as a class of the @ Agama Sastra, the authorship of which 1s attributed to Sive® himself. It cannot be denied that it is understood as an @ authority om the Trika form of Kashmir Saivism (of. Trike- @ sarem malinimatan, T.A., I.). The work, as its contents point out,"mentions!varsoual types or thetnalya saanael The striking feature of the work, which distinguishes it from the other trika literature, is its equal emphasis on the dootrine (jnana) and practice (Kriya). Due to this special characteristic, we oan emphatically declare that the work discloses its psycho-physicel nature. ! The fundemental objective of the work is Siva- Yosa, Bivadvaita or dankara Yoga (identity of the limited self with the supreme self). In the very beginning of the@ lst. adhi., we learn that the sages, Narada, Samvarta, etc. O inepired by Sakti, come to Kartikeya, son'of Sankara and @ Uma, who 18 the killer of Taraka, the demon, with a view to @ 1 learn Siva-Yoga. The system lays much stress on the e initiation (diksa), without which the Siva-Yoga, the desti- @ nation of human striving, cannot be achieved. The systen @ hea obviously stated that those, who, according to the Saiva® tenets, are unified with ae the Infinite, never become animals eaain (of. Na bhuyah pabutameti duddhe svatmand tigthati, Ma. I, 47). The chief theme of the work is removal of the tat 1 Pawu-bhava (animal state) end the attainment of the Siva- hood. or the achievement of this end, the author of the work has followed the popular schools, the School of Know- ledge (jnane-marga), expounded by the Upanisads and the advaita Vedanta and the School of Yoga, founded by Patanjali, and represented them in a synthesized form. The Vedanta believes that the mental disoipline is a means to self- By means of the higher centre, wo oan over- realisation. The Yoga School of Patanjali stresses come the lower one. the physical discipline by which the higher oentre can be subdued. The Malini sohool represents itself as a part of nl the Tantras and Saivagamas and therefore holds both the methods respectfully and equally. According to it, full balance between the body and the mind is needful. Either of them cannot suffice for self-lmowledge. Malini Vijaya has divided the two methods, mentioned above, into three classes, viz., anavopaya, Saxtopaya and Sambhevopaya. The first and the third olass correspond to the Yoga and the Siena of the Patan- jela and the Vedantio School respectively. As regards - the nature of Saktopaya, it is the. combination of both, Yoga and JHaha. It 1s needless to say that the three Xpnx Upayas resemble the well-known Sadhanas of the Kerma- Yora, the bhakti-yoga and the Jnane-Yosa. In the whole work, the forte of the author is how one can rise from the gross to the subtle. The detailed explanation of the Sadadhvan (sixfold path), various dharanas (concentrations) and the pancadasi, ete., confirm the fact (ma, III, XII-XIII and II). Besides, the author has thrown light on the very interesting topics of the Tantrika Sadhana. The work, as we learn from the words of Una (ua. I, 8), 18 @ part of Siddhayocisvari tantra (not available). From the text, it is also clear that the ! work consists of two parts, called Purva Malini and Uttara Malini. Unfortunately, the first part of the work 1s not available. The second part, Uttara Malini or Malini Vijayottera tantra, is mainly a blend of Jnana (philosophy) and Kriya (practice), which are the fundamental themes of the 3iddha and Namaka tantra, regarded as two sections of the Siddha Yogisvart. By the close study of the Seiva literature of Kustmir, we conolude that the Malini School has not en- joyed a long life due to its rigorous methods of Sadhana. on account of the loss of its preliminary section, Purva Watini, we are not in a position to ley any remark on its significant points, It is Abhinava Gupta, a scholar and spiritualist of the 10th Century A.D. that regards Malini us a prinoipal treatise on the Trika, formulated by tern Gupta in his inspirational work, the Siva Sutras, ana pays high esteem to it. It 4s also a fact that the tradition of the Malini system could not continue after Abhinava ' Gupta. No later writer of the Kashmir Saivism has supplemented the School of Malini. eeeeeeeeeoseeoeeeoe eee eeseoeneeeseoeeeneoeoeneeed in partioular. (a) As regérds the vriot &eco mentale of the syatem » they ere arranged in the twenty- chapters oalled "adhikaraa”, Some of tho adhikaras 1 ' The group of the six, 1.0, Siva, Sakti, Mantra- Mantra and anu (vijnandkela), lass. 1 ' maheavara, Mantreavara, belongs to the upadeya o Three impurities, called nave, karma and nayd mala, are mentioned jas heya. The authorities on the School h ave conceived Siva, the Supreme Reality, as Sakala (immanent) and niskala ' (transcendent). the tirst epithet implies Sakti » the free will of the lord, while the second refers to oit or 1 1 Consciousness. Thus Siva or Perama 3 iva, regarded ag the Absolute in the is a united whole or The doctrine of the Zhava mala tg ®onnested with these two characters. Saiva system, dhgne and ictya. # ©f creation (sy. By fhe school.t= siso curiius. ! pure principles (Siva, 1 by Siva himselr. Stikrama) mont tonea The pure world of the | | = Sakti, Sadasiva, otc.) ts created attributed to the eight lords, ananta, oto. or aghora, 1 1 Parema ghora, ato. (4e. T, 19, of. Sudahe dnvani Sivan kart@ prokto ‘nanto' site prabhuh, T.A.), L 1 Sakti or freedom of Siva holds an tiportant 1 Place in the Suiva thought. this principle is responsinie lo. for the manifestation of tie universe. No Sadhaka is ' iiberated unless Sakti helps him, Z The system also lays down the tact that Siva, She tufinite principle, is rinitised und assunes various Grades end stages of His unlimitea being. The power, by which the unmeasured is measured, tho undifferentiated is The dootrine or competency and the signiricance of Guru cannot be neglected in connection with +: of the work. Like the Vedia Sadhena, the Tantrika way of Sidhund is not restricted and Feduoed to only a superior clasg of men. Any man of any caste and ereed, whether male or female, 1s equally admitted to the spiritual Bunton fo Phoarautra¥a type, provisedinere she proves himself or herself competent ror the job before the reli- Stous preceptor (Guru) according to the dootrine of compe- tenoy (adhikeritva) mentioned in ual ay: Se According to the valiai system, in the scheme or | Spiritual realisation, Guru ig highly stressed and he has } “wonderful role to play. Though he is a humen being, he 1 = should be regarded us an image of Siva (me, II, 10, vi, 29), { He ought to initiate his @isotple and equip him with the | { Recessary materials for the difficult spiritual Journey, Carelessness in the orrice of Guru surely leads aspirants i} to degradation and tall. e e e e e e e e e e e e e e e e e e he contents @ e e e e e e e e e e e e e e e e e Yor the attainment of the rinal Boal, the e e aa. formules, mentioned in the Saiva scriptures, are of very little use. They can not lead him towards the true path whioh oan bu shown by a Guru, A Sadhaka is advised to seek a preceptor of good type. The theory of seven prawat{s, mentioned in Ely 4s reference to the various grades or stages of Sadhakas. The mention of the paioadasa, trayodasa and ekadesa vidhis throws light on the wonderful method of the Sadhana and distinguishes the school from the Trika type of Saiviem, It also refers to the method cf sublimation, well-known in the Tantrika literature of Indie. The, dootrino of the three upayas, referred to in the 2nd. adhi. of Ma, corresponds to the theory of the bhaves (netur expounded by Sarvanenda,in his work, 8.U.T. The explanation of the five states, viz., jagrat, svapna, sugupta, turya and turyatita, points out the five fl Hl z Saktis of Siva, due to which he 1s regarded as a doer of the five actions (pancavidhakrtyakari). Dootrine of sixfold path or gadadhvan ig another chief content of the work. The path is arranged in two groups, vacakadhvan and vachyadhven. The constituent parte of the first division in an ascending order are mentra, pada and varna. Tho latter consists of bhuvana, tattva and kala. Arrangenent of the Sedadhvan in the four andas, a ae — = i=, called parthiva, prakrta, maylya and sakta, is another peouljarity of the school. ee -1 The desoription of iccha, jiena and kriya saktis 4s specially related to the ideal monism and throws light on psychology. ’ Conception of Matrka and Malini, referred to in Mi, III indioutes the origin of letters References to jxaha and riya dikes in Ma. IV point out that the school has synthesized two sadhanes of the Vedanta und the Patanjala School respectively. The synthesis of the two methods also implies that the Lava system of Kushmir holds mental as well as physical @is~ oipline as a means to spiritual knowledge in an equal position. In commotion with purification (bhuta-sudahi), the mention of the threefold anganyase, that is, apara, peraper and para vidhi, is a remarkable character of the work, The three kinds of the anganyasa are specially meant for three classes of Sadhakas, viz., dvaitavadin, dvaitadveita vadin and aévaitavadin (Ma. VI and notes on it.) ‘ Performance of various mutras, referred to in Ma. VII confirms the fect that the physical Yoga is also helprul to the act of spiritualisetion. | , References to divergent rites in Ma. VIII are indiostigus of the practical Youn or xriyaddieas The term, adhara Sakti, referrea to in ifa.VIIz, 55, assures us that the doctrine of Sat Cakra was also’ known to the system. Formations of mantras by various lotters and their repetition (Japa) are examples of mantra~yoga. U Besides, worship of Saktis in their concrete form in the ©CCCOCCCOHOCOCHCCOCCOC8H82C88e8C828E8SSCS888eSeee: ' 13. spokes of whoels (Cekra) 19 conneotod with the thaory of diagrams (Yantra); specially know to the Tantrika Sadhana. 1 The super-imposition of Sivatva on a dead body in connection with the montal sacrifice (fanasa Yaga), re- ferred to in Ma: VIII 1a a wontertul type of adyaita- gadhana. Padaccheda diksa of Ma. 9th. is no less important in ite contents. It is, in fact, a domonstration of fetters (pasa), which stand in the way of, spiritual rise of Sadhakas. ; Sadhake-diksa and acarye-diksa are significant topios of the work. Nobody ia admitted into the olass of a Sadhaka unless he proves himself a man of character before the Guru. As reeards the nature of the écarya- dikga, 1t transforms a gadhaka to the status of a Guru, The abhigeka (sprinkling of wetor on head) rite 1s associated with the dikes, mouttoned above. No Sidneka or Ecarya has any right to act as e sadhaka or as an acarya unless powers ere delegated to him through the abhigeka ceremony. Conoentrations (dharanas) on the grossa elements, panocatanmatres, mena, buddhi, ahankara and ten senses (indriyas) expose the peculiarity of the Sadhana the school lays down, It also discloses the fact that macrocosm and microcosm are equally important to a spiritual seeker (Ma. XII-xvI). Two kinds of Sadhana, laksyabheda and ofttabneaa, referred to in Ma.XII, are remarkable. The work does not fail to mention the method of pranayama (breath-oontrol) with its other variations as'a ) f 14. ‘i J e e mesns to self-control. As a matter of fact, the system does not attach much importence to it. e! r a On reading mich account of the Sakti prinoiple 6 \ end its different groupings in the work, its readers may @/| 1 = \ net take the system as a Sivadvaita, qualified by Sakti e| t 1 (Saxti-visiata), the author hes strongly declared the wor- @ ship of the self (of. Yajedadhyatmikem lingam yatra linen @/| ceraceram (a+ XVIII, 3) and nemed the philosophy es a high @ e type of non-dualism (paremedkveita). Mentions of various Siddhis and references to the stages of Yogis and janis in the work are attractive topics of the tentrika sadhanas. is sgarikranti" method, by which Yogi can enter into the living or the dead body of the other ‘by moans of his yogic siddhis, deserves to be noted in its contents. Similarly, candrakrsti or samadhanemrta is a yoric activity by which the moon can be drawn towards those who practise the method- (Ma. 21st adhi.) ‘i suryakrst1 is another yogic kriya by which a e e e e e e e e a e sadhake can have control over the sun. e By e brief review of the contents, we cannot e hesitate to remark that the work containg philosophy and e e e e e e e e i religion and its importance as a philosophic and religious work cannot be underestimated. (v) The tantras ere an epitome of the different forms of Sadhana because they are influenced by the varied religious cults and the divergent branches of Indian philosophy. Like the Vedas, they also claim great antiquity. The students of Tantras can not miss the monotheistic philosophy of the Upanisads and the absolute 1s. monism of Sankara in then. Some of thom are characterised by polytheism and pantheiem of the Vedic period. _ In spite of all these various contents of then, they strongly stress liberation as the summum bonum of human life. ‘They have adopted different methods to mect this ond. The chief contents of them are description of | letters, explanation of the euscty ate primeiples and their Been cerss sidéhis. In view of these characters, we do sey that the nature of the Ma. aysten 4s ‘Tantrixa. In spite of the features that reduce 4t to th | Tantrika level, the system 1s, to some extent, a bit different from it. The essential. character that differen- it from Tantras is its peculiar conception of the Both, the Ma. system of Kashmir datyism and’ the ‘ ‘ Tantrika Sohool, regard Siva as absolute and transcendent. The two terms, ‘absolute’ and 'transcendent’ mean , ‘beyond relation’. But the term, ‘beyond’, according to ie beiva"School or the Ma., means = ‘exooed ing’ oF ‘wider then the relation’, In the Tantrika School of Saiviom, E the same term, 'beyond', is explained in the sense - ; ‘having no relation at all’. The Ma» School does not Geny or exolude relation. In other words, 4t mentions that the absolute is related to the world but has a wider jsphere than that of the relation. According to this view, the absolute has relative universe in it. It is not | denied. It oxists in the absolute Reality but the latter is beyond it, The second view is accepted by the Tantrika Ronism. It says that the absolute has no relation. The pYedanta also follows this view. The relative world is a lay of Maya or a mere 1114. To this view the world is \ \ | \ | | | { Si petacesnn i =i6s Yor the further clarification of the term, ‘absolute’, diagrams (based on M.M.) are quoted in the following: - @eeeeeseeeveosee ese? weenie bree, eo ee I= ‘At, the absolute, has excluded the 'B', & symbol of the relative world and, at the same time, 19 fuller than it. From the Chart, it is clear that the former (A) contains the latter (B) in it. The relative world is not excluded from it (the absolute). The Malini School of Kashmir Saiviem holds this view. The system has pointed out this idea by two terms, ‘Sakala' and 'Nigkala' (Me. I, 18), meaning ‘visvamaya' (immanent) and 'vidvo~ ttirna’ (transcendent), Both, immanoney and transoendenoy of the Reality, are agreeable to the Ma- School. II - ‘A’, the absolute, is quite separate from the 'B', the relative world, The Tantrism and the Vedante explain the absolute in this sense. The supreme is irrelative and remains aloof from the rolativity. As regards the nature of the supreme, the view of the Trika is similar to that of the Malini. It also regards the Reality as visvemaya and visvottirna. ‘the busta of this dual character of the supreme is ite twofold aspect. The School has conceived Siva, the Reality, as @ united whole of two aspects dynamic and static. The Biewe: Shasadantiny \iewss stan eetnme ad. tada eee le essential nature of diva. As regards the second aspect, it refers to its prakasa (universal light) or cit tattva (consciousness). The Reality is immanent due to its @ynamic character. The basis of its transcendence is its statio feature. In a plainer 1snguage, we can say that the Absolute, according to the achool, is balanced state dr xriyd (dynamism) and giana (static) or vimarda and prakade. To distinguish the Malini from the Tantrika School in connection with the nature of the Supreme Reality, it is entirely essential to quote the words of Pr. Hr. in the following: 18. ayibvottirnomatmatattvestt 4 tantrikeh. yibvottirnam yvidvemayam. vibvamayem oa itt trikadidarsanavideh™+ ~ pr. Hr. 3u, 8, Comme From the statement, it is obvious that all of the three sohools, vis. the wentrika, the Kaula sna the Trike, \ pold-Siva as the Supreme Reality but as regards its essfn~ eetucas theyao (tec, oceacee another. The Reality» according, to the Tantrikas, 4% Rai vegendenter a ie euros jay emphasis on, its immanence, ne Trike, on whieh the Malini is en authority, stresses the dual cheracter of the Pieiity 0 ects bath eomaned es Pr well as transcendent. As regards the nature of the Absolute, the view. of the Walini as well es the qrika School in comparison with that of the Tantrike and the advaita vedantic system Ribrrivseraberaby tele oscar nt cited, above. They» as anatter of fact, are not sufficient to make out the correct position of the ua, end the Trike doncolsinacoias nection with the supreme. I deen dt tit to present the pasic views of the sohooks by other @iegrams, which, in tact, will enable the students of the Kashmir Saivism to understand it in its true parenect ive. Re Tnor Mattaoree Qisclose the stages of ite gadipestapions. They withithets partioulers are given a8 unde: 19. I. A B, the symbola of the absolute and the relative universe or Sakti, are in an equalised stato. It is a united whole of the dynamic and the static aspects. ‘ 1 ze ee The state points out the Siva-Sakti-Samarasya or Samya- avastha (homogenious state). . IZ. A - absolute contains the B, the relative 1 universe or Sakti in it, Hetrogeniety begins in this state but it is not explicit. ‘ III. A - absolute and B-Sakti or the relative world appear linked in their separate entities. The state is technically called 'yamala' or twin. ‘ IV. A, B and 0 refer to the absolute, the Sakti and the individual (the product of the A and B) respective- ly. The 'd! in the table points out the phenomenal universe that proceeds from the 0, the limited self. “go estimate the position of the Ma School sorrect— ly, the brief review of the Trika literature, divided into ae, v= i= three parts, Agama, Spande and Pratyabhijia Sastra, is necessary. The first and the foremost work, belonging to SAgema olass, is Siva Sutras, which, as the Kashmirian ‘tredition mentions, are revealed through Vasu Gupte. The “work, as it sooma from K.S. lays down the elementary prin~ eiples of the Trike system for the first time. The work, represents itself as a type of idealist‘o monism. The ! ultimate Prinoiple, admitted by the School, is Siva, the Absolute... The system regards it, as immanent and tran: eendent. The character of the work is theorétical. ig \ S2’rhe spanda tranch of Saivism lays down the main 1 a Siva Sutra, without, or hardly, ontering into philosophical, reusonings iu their support. The principal work belonging to this class is Spanda Karika by Kalleta. The theme of the work is based on the Siva Sutras. It seens as a commeftary on them. The author of it, no doubt, admits Siva as the supreme, but significance attached to the Spanda (vibration) Sakt4 cannot be denied. The theoretical feature of the work f a can not enable us to distinguish it from the Siva Sutras. The Pratyabhijna (recognition) School may be regarded as the Manana or vicara Sastra (philosophy) of the Trika. The School 1s founded by Siddha Somananda, most probably q pupil of Vasu Gupta, The first work which has laid the foundation of the Sohool 4s Siva am ti by Somananda who deals rationally @ with the doctrines, tries to support them by reasonings and @ refutes the views of the opponents. The sqoond chief work of the School is Isvera pratyabhijiia by Utpala deva. The treatise on the School deels with the fundamental principles of the Trike ex- haustively and, to some extent, has superseded the Siva 4reti of Somananda. From the brief eocount of the principal works on the Trika philosophy, it is clewr that they strengthen the philosophical aspect of it, As regards the practical side @ | of it, they say very little. The main character that distinguishes the Malini School from the works, cited above, @ 4s its practical Yoga. It equally stresses jiana and Kriya or theory and practice. The other distinctive marks of the Ma.,system =o ee el. e 46 from tho other available works, such da, that sepa svccchandatantra, Vijéna Phaixeva, Watonsa, Megendva and Netra tantra of unknown authorship, are its doctrines of purfadaba and trayoduge vidhi, ete. (Ma-II). Sdmilerly, the doctrine of the threefold anganyasa is aiso a peou~ liarity of the system, The apara angenyasa is presoribed for the Sadhakus of the dveita class. According to it, the body of a Sadhaka, from feet to forehead, is supposed to ve 84 fingers. In this measurement, all the tattvas are to be realised. The parapara vidhi is meant for the dual plus non-dual oless of Sadhakas. ‘The pody, from feet Poluretmarenahre (in icbdsidered to ive 96 tinesre- All the The para method idhakas of the principles ere realised in this space. of the ancanyasa 1s specified for the advaite olass. ‘The body of & Sadhaka, from foot to brahma- randhra, is supposed to be 96 fingers. uwelve fingers are to bo added to thie measurement. In the space of 108 fingers, Sadhakas are directed to realise all the categories (ua. 6th, text and notes). Reference to the Mehapretadhurana (meditation on the deed body) 19 « specific feature of the Ma. School. The wonderful method of the @harana (Ma, Sth, 68) iilus- 1 trates the formule - Sarvam Sivamayam jegat. | | | | } | | i JIT. Outline of the Trika Culture (Philosophy and religion) with a brief review of its (a) -- 1. The triple thoucht, specially known as Trike i ‘canna or Yastra, 1s a ohief branch of Ksshmir Saiviem and e e e e e e e e upholds, ae ite nume indicates, three cateaories, vize, - (1) Siva, ali-doing and eli-imowine, (2) Sakti, personal nature of the ultimate Prinoiple and (3) anu, the sates self under the bondage of three impurities or limitations. The three principles, mentione? above, represent @ pasic unity, due to which, the school is called non-dual @ (advaita). As a matter of fact, the one fundamental e unity, by. means of its freedom or Svantantrya dakti, mani- @ rests itself in the three forms in the state of creation. @ The Supreme Reality, in its self-division, does not lose its essential nature end remains the absolute one. ¥rom the psychologicel point of view, the three prinoiples of the triune thought, Siva, Sakti and nara; correspond to consciousness, sub-conscious and unconso fous ness respectively and refer to the three phases of Indian philosophy, viz, unity (abheda) unity in diversity (bieda: bheda) and diversity (bheda). lies From the Sakta point of view, the trichotomy of the system is understood as combination of three Saktis, para, parépara.and epera or fooha, Jnana and kriye, which also indicate abheda bhedabheda and bheia. From another (tantrika) point of view, the Sohool represents three short vowels, a, 1 end u and is technically called Saderdhakramasustre (%.3.IX) or 7 Sadardhakrana vijiaha (T.A.I). Ag a matter of fact, the six vowels, a, @, 1, 4, u, U, are recognised as forms | of Anutfura (Siva or of 1 5 t-Inktt) Rnande ( nhanda Sakti) Seohé, Igena, Unmeen and Ura respectively tn the tantrika pehool. fhe three vowels, a, 4, u, ore taken out.of the six, alrea! y mentioned. The name of the Bohool 1s based on them and they are regarded as forms of oft (Anuttara), Tooha and Unnepa (Jrigia Sakti). The log vowels @, 4, a PER SAErnOneS vay BE Pte Saies: Teen dae aa torm of foona) and drmi (condensed form of jnana). In connection with the mo: anings of the term, ‘trike’, the Yantrika view, which stressos the three short TOMO SRCERS CHU Cormlor Chovtriid, geste. ont agreeable to the Ma. of a11 those, already mentioned. the text of 40 4s obvious that 4t nas arranged the six vowels, mentioned above, the Ma., in three sroups, called Satka, Trika and eka, which represent a a@ 4 { u i, Ferpeotively (Or. Tatra Sempujayet Vitam trinerdpyeraneya va, Ma. YIIT, 109) There) Anton eiuaing to! be novedianeet te aeae ection. The three short vowela are associated with the o1t, Iocha” and Jnana, recognised as the principles or the pure unive: t e- The Kriya Sakt4 4s intentionally el. from this group us it is related to the impure werle, Aminatea the Maya, a tattva of The relation of the three vowels to the sored universe implies their pur ity that Tantrikas and the Me. Soh Gol have kept in view. Besides, their Place in tho"Tantrika Sadhana 1s no leva important. A brief,aovomnt of thelthree,srinciples 4a as under. I. Siva. ECLSuUE us Reaiioy, tives ,Wiacedus iv cal eye Uatted whole of the two attritates, eonsolousness (Jina) a Ra. Ban Kriya (rreedom). The charectoristies are regerded as two aspecta of one Reality. The firet aspect, called Wet (Gekieioushess), representa itaeir as (Frekesa! (st1umination). The second aspect, regerded ag 'freedom' or ‘krdya' represents 'Vimarsa' or the illumined. The tgca of the two aspects of Siva is referred to by Ma. I, in other way. The perfect balonce of the Static ané dynamic speots of Sive is exporienoed by ‘I’ which represents Perahanta (full egoity). The I-ness of this State is symbol of perfect unity and 1s free from all differentiat-; jons. ho sense or this-ness (Idam) is fully merged in the I-ness. It is the State of supreme consciousness (vara Samyit) ‘in which subconsciousness and unconsoiousness aro also latent in their unmanifested forms. \ II. Sakti. In the State of menifestation, the equilibrium of bodha (consciousness) and Kriya (freedom) is lost. The Vimer espect representing free will of the supreme Realitye te disessocieted from the balanced state of Jana and Kriya. : Sekti Tattva, 98 a matter of fact, ig not an independent \ wit. It 4s the freedom of Siva, manifested in the form of Sakti, Due to this separation of freedom, developed as idaxtit, Limitation begina in tho essential nature of Siva, who was regerded as free agent, all-doer, (ommisctent: and omipotant). In the Sakti State, the sense of diversity begins to energe. The definite nature of this dirreren- tHetion 4s yet not know. dakti, no doubt, 1s a seed of limitation, which hes not been externalised. fhe State is i elso experienced by the 'I'. The I-ness of tho Sakti fl State 1s different from that of the Sive State. The ‘I" of the Inttar io fuller than thet of tho former. The ‘It of che Sekt! 4s bent towards thie-ness (Idanta). At any \ rate, we onnnot establish Sart4, as a seperate entity, apart ! fron Siva, It is His instrument by which He delimits Fimselt. .¥rom psyohological point of view, Sakti ts sub- consotous state of the perfectly conscious Siva, It falls between two Toles, 4.0. consdtousness and unconsetousness. dakti 1s neither perfectly consolous nor totally uncons- eious, It is 4 means that transforms the absolutely conscious into the totally unconscious. It helps the Infinite to make Itself finite. _ ITI. Nara (Limited Self). “Were, technically called "anu", represents limited , fom of Siva, wiolbastabasurakea'His esuenviey nature by Ris. own fres will. It is a bound state (Buddha-avestha) of the Roality, created by Its Sakti. The equilibrium of bodha and Kriya, which represents Heer state is totally lost: in the AnuState. The Kriya aspect appears as Sakti, which again divides the bodha aspect and monifests it as Anu. As amatter of fact, Nara end Siva are not distinot from esoh other (of. Jivah,Siveh Sivo Jivah Sa Tiveh Kevalah Siven. ku. T. Cha. IX-42). Thus the one whole (Purna), appearing itself in the three forms, does not lose ita essential characteristic. The one remains one. Biya is like universal artist. His : Sakti 4s Just 14ke a brush. The anu 1s a picture whion i the Artist draws by His brush, the Sakti. The instrument and the product corresponding to Sakti and Nara are not ditterent from Siva, the Universal artist: ‘the pioture, drawn by His free will, 4s the universe of phenomena. | (1) (2) (3) 26. 1 1 e three principles, nara, sakt4 and siva are technically termed es 'Sthule' (gross), 'Sukgma’ (Subtle) and Para (Beyond subtle), respectively. The trichotomy of the system is applicable to all the tattvas (elements) 1 and fundamentals, oonneoted with the Saiva School (cf. Sthulam suksmem param yiduh (T.A.). ing order in the following:~ e e Three Principles of the Trika System e eo e qa) ' (2) © =. aera Scene ke hepk # 1 ‘ Nera Saktl Siva e ~ =f Sthula (gross) Sukama (Subtle) Para (Beyond subtle) @ Objective State Subjective- Subjective State. e Objective State. a Bheda. Bhedabheda. Abheda. e Thirty-six principles. e Pufusa Prakarti. Maya, Kala Siva ° : 1 Mena; Buddhi, = Raga, Adu Sakti e . = = Ahemkara-five Vidya Kala Sadasiva e senses of know- a e ledge, five Niyati. Tavera senses of action 1 e - Pancatenmstres Su.Vidya. Pancamahabhuta. e Seven Measurers (Pramatrs). i e ‘ e Sekala Mantra Siva e Pralayakale Mantresvara e Vijndnakela Mantramesvara. e e e e | FED (2) acne ae Five states (panca-avasthas). Tegerat Turya Svapna Susupt4 Three Vidyes. Apera Perapara ‘ Three Saktis. eal een Kriya Sakti Triana Sakti ‘Three States. Visvamaya. Visvottirnept Viavamayah. Visvamayepi visvottirneh. Three Upayes. ‘Anavopaye. Sektopaya. Five Actions. srta Nigraha stniti Somhara. Three Kundelinis. Maya Sakti Kundalini Kundalini Turyatite Para. Iocha Sakti. = Visvottirna. Sambhavopaya. Anugraha. Pera Kundalini 28. (1) (2) (11) $ix Ananda Bhumis. Nijananda Parananda Mehananda Brahmananda. (12) Five Saktis. Iocha Sakti Ananda s ' Jnana Sakti Sakti. iki, Kriya Sakti. (18) Firty letters. All letters from gantha Svara Ka to Kea. R.R.Lr.Lr. (14) Five faces. Sadyojata. Tatpurusa. Vamadeva Aghora. (15) Five Kelas. Nivrtts Sante Pratisthe Vidya. cit Sakti. All vowels except Santha Svaras. Isana. Santatita. anda ang Pratyabhigia’ in eyener ato: dave pee CE ti the Pasupate Schools of Saiviam, with Posu (animal) ang Pas. ultimate pr4 50. to the worldly lite, Tho pasu-nature still continues. Such a pasu ie called niranjana, a oppoued to sanjana, but it 4s not divine. : = \ In the Trika system, Siva and Nara (ind ividuad f self) are one, When Siva is under limitutions, 1b become pasu or animal, when fetters are removed, it 49 again e Siva (of, Pagabaddho thavej fivan Pasanuktah sadasivan, vi. @ Bhai). It is the Sakt4 of Siva, oalled roddhri, that veils his essential nature and he appears as a pasu. When he regains his essential character through his own Sekti, called vikagini ih this case, he becomes Siva. Thus, Sakt4 in this popeey is most important tattva,. Both, pasu-bhava and Sivaeonaeet are dependent upon it, The Sohool is styled as an idealistic monist. ‘The one appears in three forms created by its own freedom. In spite of the triple form, the one is still one. 5. The Term, 'Spanda'(Lit., known as movement), represents itself as an aspect of the “rik and exposes 1 ‘ the seorets which are latent in the Sakti of Siva. the word "Spanda" occurs once in Ma. 18th, 6 in the sense of s vibration situated in tho human heart. A Sadhaka ig Atreoted to meditate on this movement, which according to Ma. seems to mean The Supremo Prinoiple. Abhinava Gupta has slso explained the term (panda) in the sense of Persma Siva or Supreme conse ious— nese, which manifesta Itself in the three forms, called Siva, Sakt4 ond Nara, corresponding to the avyakta (non= dual) vyaktavyekte (dual plus non-dual) and vyakta or dual (of. Ekasya Spandanasyaisa tridha bheda vyavasthitin. Sth.). TAs Similarly the Spandana is also uscd in the senge of Anuttare “meaning the Supreme Self or Siva", | Bl. The author of S.7.S. in the lst. Ke-, hes used the Spanda in the sense of flutter or movement. According ‘ ! " to this text, Sive Tattva is the first flutter of Parcma 4 Siva. It enables us to say that the Spanda is freedom (svatantrye dakt1), recerded es an espect of Parana Siya. ghe advocates of this free will have raised it to a high stetus and explained the seme as a separate, Spanda Sakti vy writing treatises on it. As a matter of fact, its value is es an aspect in the Trika and not @ separate school. Like the Spanda the Pratyabhijiia (recognition) is not @ separate school and is connected with the aspect "consclousness' of Perema Siva. The supreme self and the individual self are identical in the state or liberation. This identity 1s forgotten in the creative State due to its own freedom. The recognition of the lost identity is oall- od Pratyabhijna- The found ership of the Spanda is attributed to Kellata, a pupil of Vasu Gupta. The principal work oon- taining the tenets of the aspect 1s 'Spanda Karikes' by Fallate. It 1s « controversial point that Spanda Karikas are not an independent work. They reprosent the theme of the dive Sutras which are said to have been revealed to Vesu Gupte by Siva. As tradition mentions, they were inseribed on a rock on the Kehadeva hill, four miles far from the Nishada garden in Srinagar in Kashmir. He taught them to his pupil, Kallata, who composed’ the Spanda Karika on them for the instruction of his own pupils. The followers of the Spanda system hold that Siva as a supreme Reality is neither en officient nor a material cause. According to them, God is independent and he w 8 eoeooeee oreates the world merely by the force of his will. Thig Yorce or Sakti, regarded as responsible for the projection,e nuintenance and the destruotion of the universe, is called Spanda. This Sakti 4s a main factor that brings animal state as well as liberated state to Siva., A sadhaka realising this spanda tattva can know his real naturo (3.N.N4. Com. 1st Ka Ibid. IIT N4.Ka 16). The authorship of the Pratyebhijiia (recognition) 1s aseribed to Somanande, whose main work is "Siva Dreti'. The other prinotpal treatise on it 4s Isvera Pratyabhijia” by Utpsladeva, the commentator of which is Abhinava Gupta. The votaries of the aspeot hold that Siva is the fundamental ® Feslity, which appdars as a phenomenal universe. ‘They lay emphasis on the ‘Abhasa (Evolution) Vada, according to which, ! the world of multiplicity 1s evolved by Siva, which was tdoal@ -ly existent in the Reality. The main topio of the Fratye Bhijia aspect 1s i sn d¢ontity of the individual self and the material world with Siva. Like the Trika thought, which mentions the vnity of tke throe Tattves, the aspect also admits the unity of the limited self, the Set end the universal self, The doctrine of the creation of the World and the relation betweon the individual soul and the Supreme soul are the same in this aspect as they are held by the Trika School. All diversity proceeds from unity and to reach the latter ° one should begin from diversity. To approach ‘this unity i4e the primary the system deals with. But its approach - is different. The limited self and the supreme soul are indentical. The nature of the former is not separate from thet of the latter. The former has totally forgotten his essential nature, owing to the threo taints, d.e., anava, Karma and Waya Mala. The system mentions that the lost eoccccccccceseeeeee identity 1s recugnisec. The Anu, when it recosnises its ‘ i fl iduutity with Siva, ie no more enimel. It becomes Siva. The School, like the Vedanta, does not mention that the phenomenal universe is an illusion. According to it, the matertal world is a reality. The mundane world is, tn reaitty,/payohieul Life of the ali=soul (Siva), projeatea outwardly. The eppeurence (Srsti) and dissolution (Pralaya) ; are 3) a to be unmesa (opening) and 'Nimesa' (closing of | { Siva). Me ewakens, the world, potential y latent within Fin, comes into befag, when He ty in the waking State, the world of phenonene exists. When he gocs to sleep the world je yith¢rewn into im end disappears. He is asleep and the world rests with Him as « potential magnitude till the new day of waking comes. Thus the world, 4s not dirferent trom the objectified or materielised conséiousneas of Siva. 4 Siva, according to the philosophy, is simultaneously both | cause and effect. He 1s quiescent and is always in perfect repose. It is the doctrine of the Svantantrya or sovereign- ty of God's will that imparts an impetus to the wordly process. Thus the Sakti of Siva is also primun datum in this school. The principle of the Prayathijna school, in short, 4s that the individual self in men fs Siva. This identity of the limited solf with the universal self is forgotten owing to the nescience and delusion. When this imown identity 4s brought or recognised, it is Pratyabhijna (1.P.IA.). For example a King knows a man. Owing to some teasons, he forgets him. The minister of the kinz, presenting the man before him, says ~ 'This is the man whom you already know'. The knowledge of the man to the king fe recognition. When the three taints of the limited.selr \ @isappear, it becomes aware of its Siva stato like tho prince who vas taken away by a comherd sa3 was brought up @n his association. He forgot hia real nature but when he reoornised his princely state, he was no more a cowherd. According to the Vedanta philosophy, the whole universe is Brahman. The appearance of the phenomenal universe 1a aya, or an illusion. The ind ividualselr (Jivatman) does not realise itself that it is Brahman. It 4s deluded by Maya. Sometimes a man mistakes a rope for a anake owing to darkness. Similarly the world is Brehmen but due to Maya 1t is not perceived correctly in its true perspective. The repe canrot be a snake. It » eoeeeeoeoeeneoeoeoeoeeoe darkness that presents the reality in other form. When this mislesding element 148 removed, the reulity appears as it is. The Vedanta reachos the Reality by negation. It denies the world, which, eccording to it, is a false show. 1 Frov, the Saive point of view, the world is roality. It cannot be denied. The universe is Siva. ‘The limitedselr to also Siva. It has forqctten its true nature that Ho 1s l 5 Siva. To misunderstand a rope as a snake is not duo to the darkness According to the Saiva Philosophy, it is forget— fulness that works out and presents the rope in the form of a snake. When the reality 1s recognised, there is snake. It is the rope, which, for the time being, was forgotten and’ was misunderstood as a snake, : To sum up the fundamentals and doematios of the three, Trika, Spanda and Pratyabbijia, it would not be out of place to mention here that the Trika Philosophy is a blend of the three ways of God-realisation. ‘The Spanda fl mentions the energy of the Lord Siva as all in all. For the realisation of this energy, an aspirant is ordered to eoveeoeoe continue his meditation on the object till the vision of thet supreme Bhairava comes. It is a ‘Dhyana Yoru’. (By 55. this mathod 111 the impurities are cleared away and he u meditator sttaina to eternal Bliss in the end. The Pratyabhijha method ts dirferent. It does not mention any control of breath iS anayama eto.) for the attainment of the supreme vision of Siva. It maintains . that thé reoognit ton of oneself as 3iva is obtain liferation. This msthod is philosophical and J.c. iS 4 Ghatterjes oalls it 2 "Manana” or "Vischara" Sastra (K.3.). Tho Trika does not emphasise any ono mechs equally mentions Kriya-yosa penaveneya) inolud ing dana La > Oe: yora, Saktopaye (Kriya jrfena) and Sambhavopaya shana The syater represents itself as a compendium of the various methods for spiritual Sadhan 4.From the Vedio ago, it appears that Sabdas or Mantras were regarded as a chief means to self-realisation. The spiritusl efforts of the Vedic seers for God-realisation were absolutely based on them. ‘They, therefore, from the earliest times, we find, have a close correspondence between the two aspects of Brahman, i.e. Sabda brabman and Para brahman. Sabda brahman, represented by @ Vedio Mantra, was considered to be realisation of Para brahman. This method of Yoga, later on, came to be known as "Vagyoga" (Lit. unification of speech, techn, realisation of God through speech or Savaa). We find it stated in the traditional literature of Vaiyakeranas (Gremmarians) of whom Bhartr Hari was best representative. He has clarified the position of Sabda and restored it to the divine status (cf. Anadinidhanam brahma gabda tattvam pracakgate. Vivar— titi Fthabhavens prakriya Jago yatah, Va. P.). Parallel 7 to the Vedic line, we come to know the same truth in the Tentrika line of oulture. pene we find a very, close analysis of the stxueture of Sabda and the science of the 38. Matrka that came to be developed in the Tentrika Sohool in 6 course of time, So called letters of the alphabot are e as ultimate units of vocel speech. @ understood, in revlity great Yorine epplied their enerey to an investigstion of @ 11 these principles, which constitute Mantras, and formu- © jated their views in their own ways. From the study of ~@ history, we find that thore were at least: two methods oF e Tetehgumentiof etvers:in/the.elnbabet “sncnoat tai e2g e anojent times. One method rollows the senetie order of @ letters. According to this method, from the five princ ip centres of the articulate speech, from laryax to the lips, @ there arose five successive orders of both, vowels and = @ consonents (ef. Aiuha visar janiyanam kathah, ete.)- This@ ts the normal order, specially bused on tho xewgu laryngesy® ayaten, in vorue today. But there appeurs to have been @ another seoret order, in which, the alphabet begins with @ tna! and ends with ‘pha’, ‘his peculiar arrangement ig @ ravourea ‘by 80 called Ma. School, such ss, distinguished @ s that it is a verve from the other Matrka School. It see) great spiritual significance. The Vedio method of Sadhana, as we see, is in~ timately related to the Mantras, formed by the units of syllables. This line of Sadhena is still continuing in the Tantrike Cult. Besides, the great spiritualists of the Tantrika period have found out the other method of 5 sadhana, called Varnayoga, ss distinguished from the Mantr ere yora. They have proved the fact by their personel ex fence. Meditation or concentration on a certain phono yields the fruit, similar to that of the Mantra-Yoga. he recitation of an individual letter (Varna) is no less important than that of the Mantras. The ultimate goal, scoording to both, Varna-yoga and Mantra-yoga, 1s equal. The Tentrixa approach to the unity through the-Varnas is eesseeveeeeeseoCoeeoeeeneeeseeeseeeeonoeseses 37. shorter than that of the Vedio School through the Mantras but both are logically and psychologically based on sound principles. The former, in comparison with thé latter ja simple and does not require the rich materials the latter needs. Moreover, the Tantrika way of self-reali- sation through this method has no restriction, Any man of any class is admitted to the Sadhana of this culture. In this respect, the reis of the Tantrika cult are more broad-minded and generous than those belonging to the Vedic School. The Vedio Sadhana, in short, 4s meant for men of a special class. Wantras, as we learn from the Vedus are arranged in groups. The seers have assigned them to particular deities. ‘Likewise, the scholars of the Tantrika system have arranged the letters of tho alphabet into two groups, vowels and consonants, technically culled "Vija” and Yoni" which represent one deity, Siva, in his two aspeots, viz., Siva und Sakt4., This monistic trend,” as opposed to that of polytheism, found in the esrly history of the Vedas, is a peoulierity of the Yantrika School. 1 Ascreption of the two-fold lettér to Siva and ‘ \ ra Sekti has affected the Saiva and the Sakta cult, which, in this respect, are mutually related to each other. The $iva principle 4s ofarupa and static. ‘The Sakti is regarded as dynamio and 1s said to be part and parcel of Siva. The equalised state of the statie and the dynasie aspect makes Parama Siva, understood as tattvatita or beyond name and’ form. From the point of view of the Varne~ Yora, both, vowels and consonants, are representations of the Siva and dakt4 prinoiples. Varna-Yoga and Vyanjana- Yoga, te, in fact, a symbol of Saiva Yora in its two t t : aspects, Siva and Sakti. Saiva Yoru, itselr with its \ symbolio form, is the main thane of ths Saiva und Suktel Tantras in seneral. From the historical point of view, the progrege~ Sakta cult is brieg) ive development of the Saiva and the mentioned. As regards the development of Kashmir Saivgon ft seems u fact that 1t has added one more principle, called "jiva" or "anu" to the twin (Siva and sati), e already developed in the Tentrike oulture of India and nemed it as “Trike” . The third principle, ‘anu’, is @ Rndgretood deve) joint product! of Siva ‘and Gaktdi, regardga as fether and mother, in the form of a son. ‘The three principles of the system, as a matter of fact, represent basic unity end refer to the doctrine of oneness (er. Ekohem vahuh syam) of the Vedic culture. The system e¢ specially points the doctrine of evolution and explains it how one becomes many (ef. Ekem vastu dvidha bhutem eto P.T.). The first work, containing the elementary pring ples of tho system io Siva Sutra, revealed to Vasu Gupta, a Kashmirian sage, through Sive a Siddha. The time ae Vesu Gupta's flourish, stated by R.G.Bhandarekera and Dr. Sudhendu Kwier Das in their works, “V.5. MR." and °3* respectively, is the 9th oontury A.J. The non-dual natur of the system, mentioned in the work, reduces the phono~ menal universe to the fundamental unity whioh is charac fr: tyet es “Caitenyanama”, + Sec.) 19s Seo. ‘The ocvasten \ 1 references to the letters, representing Siva and Sakti a also found in the work. Its value ds a representation of Kallata and Somananda, two pupils of Vasu Cupig, the Trika tenets in brief, is, no doubt, romarkable. continued the tradition of the Trika system by their twag =. Hl respective works, Spandakarika and Siva drsti. The fingt reproduction’ of tg e e work, as we have already mentioned, i 39. \ S seme theme we find in the Sive Sutras. The second work, 1 as its name signifies, deals with the Saiva philosophy. ‘Throughout the work, the author stresses the idealistio monism of the school. The author favours the theory of evoluticn (abhaseveda) and explains how multiplicity begins trom unity (ef. Yosiva nirupsdanamartha jatem prokadayet S.dr.J). Tae work, directly or indircotly, is related to the Trike School and lays down the foundation of the Pratya- pnijna. he contributions of Utpuluceva, the disciple of Somanande, to the triple thought are very great. He adopted the same three principles end explained them on the besis of pratyabhijna (recognition). Hoe lays much emphasis on the forgetfulness cf Siva that puts him under limitations. The recognition of this state is, according to him, liberation which can be achieved by means of jana (philosophy). Another chief contributions to the system are the works of Abhinava Gupta. ‘Tantraloka in.32 chapters, oalled Ghnika, entirely deals with Seivism of Kashmir, The work itself is a commentary on Malini. The author of T.A., thovgh eocepts the views of his predecessors but his pre~ he calls "Sripitrva ¢ ference Je to that of Ma. wh He seems to explain the fundamentals of the Matrka School but in support of his views, ho often quotes Malini. The method of the Varna~Youa, as we have seon it, 4s ohiefly related to the letters of two types, vowels and consonants. ‘The order of the ulphabet, in which vowels and consonants are commingled, 1s also associated with the Varna~Yogu and has its own significance, ‘This order is favoured by the Ma. Sohool and it refers to the perfect unity. The system does not accept the two-rold division Ss 40. e e or letters and their assignnent to give and Bakti. ‘gThe® Matrka system reaches the basie unity through duality. @ But the system approaches the unity through unity. as @ kiya ond Sexti are basioally one, similarly their repre-@ sentatives, vowels and consonants are also one. e The exponents of the Malini system have gone tay the extrene. They are not prepared to accept difference between vowels and consonants, representing Sive and Sakti, and therefore they have commingled them in support of chee view. 5 ‘This 1s a new approach to the Supreme Unity. @ vor the firat tie, we havé seen it in the systen, 411 @ aA oe letters are equal and refer to the Malini Sakti behind wifBol the transcendent Siva exists. e Apart’ from this distinctive feature of the Ma. dehocl, the other charactersatio of tho system so its preg tical Youre. The Malini culture hes understood theory and practice or philosophy end religion as two aspects of one thing. heory without inner experience can not live long. Religion without the theoretioel support is lame In the system, both, jnana and practice, go side by side. In the process of spiritualisation, according t@ (ielmantrine Sdanaua; there afeethees etates, yinay poio@ fioatory, illuminant and unifying, related to the three @ bodies of an aspirant, Mayic, Sakta and vaindava. ‘the © first state implies the bhuta Suddahi which results in thee removal of the Mayio body. The second state points out @ ie fis ig not possible unless the Sakte body is formed. ‘tho @ the jnanodaya (the state of illumination or sthiti). text stresses the utility of the bhinna yoni Malini for e the formation of this deha (Ma. III, 33) which is trans~ @ ; e __ 8 *CHHCOCHCCHCCSCOSEOSSSCAOSHOSCESSEH2EHESA2SEEEEEES a -tormed dato the Veindave body. As regards the literature of the Ma. system, we have got only three works, Malinivijeyottara tantra, qantFaloka and Malinivijaya vartika by Abhinava Gupta. T.A, mainly deals with the Matrka School but occasional references to the Malini aro not missing. ‘The third work js e commentary on Malini, Vi. end seams incomplete. It nas dealt with a few-fundamentels of the system in a very airrioult language. The only source that enables us to expose the nature of the systen 1s the text of the Malini vi. 7 To say anything on the correct position of the Sohool is very difficult. The system is intimately re= dated to Purva Malini (preliminary scotion of the work), a es oz Siddhayogisvari, S$iddha and Namaka tantra, which are not available at present. (v) -- 1. It 18 the spontaneous and innate tendency of human mind that it attempts to find out the solution of the mystery of the universe after the task of mecting the immediate necessities of life. We must regard this inward meroh of human mind as the origin of philosophy. | Tho human wderstanding, in ite solitude, wants to find an oxplanation of the phenomenal multiplicity and variety. It desires to kmow whether this visible plurality can be traced to the original unity and whether this seeming varioty 4s unreal. It tries to ponder over the cause of the present disorder and digsconnectedness behind which the perfect. harmony exists. ‘This search of human reason for some coumon ground or fundamental unity, where all diversities return and where all whys are stopped, is a true afin of philosophy. ie The nature of this common ground, as Sastras describe, is 42. eternal end whence fall is never possible (Cr. Yadvatve na nivartante tedahara paramen mema. Bha, G4.) When a man reaches the Absolute Unity, he feels that all his faculties have attained their richest fruition. In this perfect stete, nothing revains unknown to him. Hy the knowledge of the Infinitude everything becomes ‘mown to him (of. Yasmin vijnate Servemidam vijiatem buavati, Cha. U. Chap. VI), It 4s a state of the perfect Homogentety where no 2 has explained this it: hetrogeniety remains. The Bhagvat state as follows:~ Yam Labdhva oaperam Tabhem manyate nadhiken taten". VI, 22 (Attaining which nothing in this universe seems to be better). It is the function of philesophy that 1% dio~ closes the inner vision of a man and brings the direct experience of the Absolute which pervades his whole. system with the unspeakable joy. It is the intuitive experience of the Absolute that we are enabled to have a correct estimate of philosophy. All human reasonings should continue until the final goal, the perfect synthesis is reached. The roal value of philosophy lies in the attain- ment of the absolutely homogenious Reality. There 1s a considerable difference between the conception of philosophy as it 4s understood by the Indian systems of philosophy on the one hand ani as it is taken to be by the Western Philosophers on the other. Although we note important points of similarity between the philosophi- cal discussions of the Western thinkers end the Indian systems of philosophy st111 we cannot ignore the fundamental distinction between them. Philosophy, in the Wost, in tho words of Dr. Nalini Kanta Brahma in his work P.H.S., is tho "Thinking consideration of things." It is the retionel @Ceceoeeeeoeeoeoeoseeoeeoeeeeeseeeoeeoeneseeeeese explenation of the universe as a whole, Thus, in the West, Philosophy 1s somathing purely intellectusl. It 1s like the other subjects of study and bears no special importance. the transcentent merit and the indepentent oherecter of philosophy which the six schools of the Indian philosophicel | systems emphasise are not recognised in the West. In the Bast, Philosophy 1s taken as stmmum bonum of lire. It is understood as be-all and end-all of life in India. It ido herdly enything more than an intellectual pastime in the West. In this connection the words of dir Radha Krishnan are remerke>le - "In many other countries of the world, reflection on the nature of oxistence is a luxury of lite. The serious moments are given to ection, while the pursuit of philosophy comes up eas parenthesis, In the West, even in the hey-day of its youth as in the times of Plato and Aristotle, it leaned for support on some other study as i Politics or Ethica - - In India, philosophy stood on its own legs, and all other studies looked to it for inspiration and support." I.P, Vol.I. The Indian mind has regarded philosophy as one of the chiefest means that solve the richest problem of sal~ vation considered as the ultimate good of hwaen lire. It relieves man of the miseries of Lito and bestows on him the, indesoribabla bliss. A man, seeking emeneipation from the fearful bondase, occupies himself with the study of philoso~ phy. The intellectual discussions available in the Indian Philosophy are not merely intended to supply the needs of intellect. They are meant to serve the ultimate and runda~ mental need of ‘humen life, viz., The need of liberation. In India, philosophy originates when a man feels a ne qusnodpation, when he desires something more than the objects of the ordinary interest. ‘Thus the Hindu philosophy dees not find its origin in the love of wisdom or in the desire 44. to know something (Jijnana). It comes into being whon a man desires for protuotion from the wordly bonds. In the © West, philosophy means to achieve wisdom for its own sake e and not for uny praotioal purpose, The theoritical caer oe ter of philosophy has got much emphasis and ito practical e aspect has been throwa behind there. The case, in India, e! ig different. The theory has teen subordinated te the e i praoties, It is the practical aspeot of philosophy thet a matters much in India. Practice has a full dominetion o -@ theory. Thus theory and practice, or philosophy end re- ligion have kept pace with each other. In most cases ro~ ligion has preceded philosophy. In India, es a matter of fact, philosophy 4s founded on religion, faith and intuitiv experience. Indian thinkers neither advocate ectless wis dom nor support wisdomless acts. They are equally attache: to action and contemplation. They are setive first and th contemplative. Individual reds first of all, have got vision of the Absolute by their intuitive experience, Later on, the same oxperience is philosophically discussed and ite value 13 determined for the ordinary people. In India, the philosophies which are not based on the intulbiv experience or faith, have got no long lite. We should ali beer the fact in mind that in some cases, religious exper~ e e e e ° e ° e e e e e e e e e e e e e e e e e dence comes after ratiooination (Vicara) which is supposed to be the function of philosophy. In the Vedanta, for example, ve find that intuition (darsana) is supposed to come after meditation (Nididhyasena) which esein follows ratiooination (Manena). It does not matter much whether religious experience or intuition comes first and ratio~ oination takes place efter it, or meditation falls first © and intuition is ita fruition. The fact, which wo have to emphasise in this connection, 1s the interrelation of: religion and philosophy. In India, theory and practice 45. are interwoven in every schoc} of philosophy. hoy are never divorced from each other in the six systems of the Indien Philosophy. As a matter of fact, reason and intuition are not two separate things. They are regarded ‘as two aspects of one attempt or approach. ‘he ultimate goal of these two oriteria 1s one, viz., Salvation. From this point of view, nkhya and the the aim of the Nyaya and VaiSegika, of the 3: Yous, of the Vedanta and Mimaasa, of the Buddhist end the Jain, 15 the same, 1.e., the attainment of tho Highest and and complete emancipation from all miseries. It is very difficult to state that the Vedenta and tho Sankhya are philogophies and not religions. In reality, theory and practice are mixed in the six system of philosophy. , Un- doubtedly, in India, philogophy and religion are but theori- , tioal and practical aspects of one attempt ut realising the Wtinel end of life. hus reuson and faith or philosophy pana religion should be regarded as two criteria or the Highest truth. 2. According to Abhinava Gupta, philoso fundamental jana 1s thot by which the knowledye of the Wty or absolute whole (Purna Prathatmaka) 1s obtainod. ruse or spirit). Both intellectual and spiritual jidne re required for the supreme goal in the saiva philosophy. Either of them will not suffice. Similarly the Ajmana (Ignorance) hes also two Mis paurusa aji@na and baudiha ajhdne. By the pauru t ith Anu or individual self. Yor its destruction, Saiva losophy stresses Diksa. Suppose this ajnana ds 46. destroyed by Dikga end the anu ie purified but Bunddua’ ajiaie remains in its active state, shall we get liberation? This question is answered by T.A. in the lst.A. fhe dea- truction of Paurnga Ajnane certainly brings freedom (mokge) arter the fall of this physical body. In life-time we can not experience the state of liberation, because the banddhe affdna exiets and stands in the way of the true self~ realisation. Intelleotually we do not know whether wa are spirituelised or not. ‘Thus for the atteinment of Jivan Mukti, the removel of the bauddha ajnana is indispensable. he the disappearance of bauddha ajnana is esaen= tial for the realisation of Sivan Mukti, similarly the doli~ verance from paurusa Ajnana is highly essential for the attainment of’ supremo liberetion according to Saiva school ally end of thought. ~-Suppose, we are elevated inteilectu spiritualised by the study of holy soriptures but our paurusa mala or anava taint remains in its active state, the shell we have supreme state as it is xoceptable to Yaiva School? According to the school of ths Vedanta, 1iveration is based on bauddha Jana on which it lays uuoh emphasis. ¥rom the Tantrika point of view, it is a m freedom or vijmana kaivalya and not supreme state whion can be obtained after the destruction of pauruga ajaiana. From whatever is stated above, it has to be noted that pauruse jane end bauddha Jnana ere interrelated. 4 mere removal of. paurusa ajmana by pauruga Jnana will not pring jiven mukti. Similarly the destruction of tauddha dha jiiana cannot achieve supreme state. ajnana by 3. The system equally stresses jriina (philosophy) and kriya (prnotice) as means to self-realisetion. About the meanings of the term 'jidna', we ere sure that it moan ratiocination (vioare) or moditation (monnra)." But the COCSCCOOCHOEOHCSOHO HOHE CEEEH OSCE OC OCOCHOOEEO® 47. torn keiye 19 porplexing ana ts understood differently. the term, scoording to the Gita, means desireless uote. the Mim&asa Gchool of Jaimini, by Kriya, takos sacririodtal actions (yajie). ‘fhe yoga school of Patanjali expleing the term in the sense of physical and physiological acti~ school hay ochier- qities of human body. The founder of th er or spiritual ly epplied tte term in the sense of the 1 experience which 4s intimately related to the Kriya diksi or pauruga dikga (spiritual initiation). | From the occasional references to tho physical yoga, it is wanirest thet the school also favours the yogio method of Sadhar From the vurious doctrines mentioned in the pre sure to believe thet they are not follewing panes, mere formulas: Their deep spiritual eignificance cannot be ignored. The philosophical illustrations of the system arc entirely related to the inner experience, (I) Philosophy of soven prematrs mainly poin out seven erades of Sadbakas according to their spiritual capacity. There stages, viz., Sukala, pralaye yijnanakele, mantra, mantresvera, mantramahesv Siva, as a matter of fect, ere direct refer gradual spiritualisation of espirants. , rs, the 3avala ig the lowe Of these seven Prana te experienoer which reprenents « symbol of complete u lity and diversity.’ The Pramata of this class re in- volved in the three impuriti mayiya. Jt ts the stage of untcunded d wne Pralayakela Prematr hes the same qualities, which are found in the Sakela, except one Karmamala. this experiencer algo has no possibility of deliverance mbit the @iesolution takes place. 48. The Vijidnakala 1s the third state in the ascent to the supreme Pramatr, Siva, into which for the first tine, the idea of the subjective unity begins to peep and whigh is fer superior to the states, already ment4oned. only ‘anava Mala (innate ignorance) dominates it, while the other two taints come to an end. As a matter of fact, it iz an intermediate state of duality end non-duslity (dvaita-dvaite), The Prematr is said to be between the two tattvas, i.o., x 1 as pure and impure (Mayordhvam Suddha vidyadhah). The Mantra Pramatr is a bit better than the Vijnanakela, The tendenoy of this Pranatr is more inward than thet available in the preceding Proamat: The anave mala, which abounds in the Vijwanakala, bocins to proceed towards destruction. The idea of perfect unity appears in its wavering state, that is, sometimes, it appears whilo at others it disappeers. The full balanced trence (Wirvi- Kpaka Samadhi) of Yoga, which is experienced in tho no: higher Pramata is yet very far. In the Mantresvara state, the defilement “anava ia in the position of being destroyed (dhvansamana). The Sadhaka of this state begins to realise the subjective 1 unity which pervades the whole universe including him. But perfect oneness has not yet got hold of his inner being. His mind is more bent on the subjeot than that in the Mantra state. In the Mantramehesvera state, the Anava Mala 1a destroyed (Dhvasta). It is a perfect state of the mental i balance from which all thoughts of differentiation in to disappear. The Sadhaka at this stage does not rind cuy divergence between hia self and the self of the universe. It is a high Yogic trance from which a fall 1s xarely expected. We can “technically term it as a *Turiya state. at No doubt there is a oneness of the subject and objoct in al God but the supreme oneness or the idea of the imperson youches and which has been described es beyond ell human a) which has been designated as ‘pure’ or 'Turtyatita' is yot to be obteinablo. . \

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