that everything is Shakti, so the individual subjects are also Shakti,

why then, do people not realize their unity with Shakti and recognize
everything as Shakti?

4) The individual (atma) is a constriction of Shakti (Citi) but

never the less is pure consciousness. Yet individual
consciousness is filled with the constricted forms that make
up the universe.
When the Pure Self restricts itself into an individual consciousness,
the individual consciousness will relate to the universe as manifold
restricted objects. Thus unity is lost in infinite plurality, and
confronted by so many individual objects the subject contracts even
more into an individual identity relating to other individual subjects
and objects. Despite this ongoing contraction into an ego separate
from everything, the self of the individual remains The Self.

5) Citi (the Self as Shakti) descends from the state of

unmanifest Oneness (Cetana) and becomes the objects of
awareness as well as the constricted individual mind (Citta)
when engrossed in the objects of awareness (cetya).

This sutra explains the individual mind is nothing but a contraction

or constriction of the Self as Shakti. It also explains that this
constriction is not in the nature of Pure Awareness, but comes about
by awareness being absorbed in the objects of awareness without
recognizing these as Shakti. This has the interesting implication that
freedom is not something one has to grow into or gain, rather it is a
matter of getting rid of wrong knowledge about Self, awareness and
the objects of awareness.
6) That individual mind is part of illusory understanding
(Maya).
Not only is the understanding of the mind illusory with respect to
cognizing Shakti and Pure Being [Shakti and Pure Being are one and
the same], but the mind is in itself a contraction of Pure Being
without any ontological basis other than Absolute Being [Shakti] --
which the mind is not only unaware of, but even quite incapable of
realizing. Why can't the mind realize it's own source? Because the
nature of the mind is a constriction of the source.

The next verse is very cryptic, but the comment should help:

7) Though essentially One, he (Pure Being) has two sides

that consists of three aspects. He appears as fourfold and
through seven pentads appears as the objective universe.
Now, what to think of this mumbo-jumbo? Obviously the sutra refers
to other Kashmir Shaivism teachings, so with recourse to these we
understand the following:

The two sides of the Absolute Pure Being are Shiva and Shakti.
Shiva and Shakti in Kashmir Shaivism do not refer to the personages
of the Hindu pantheon, but stand for the two aspects of Pure Being:
Unmanifest Energy and Pure Being. On the one hand the Absolute
Pure Being (Shiva) is ever unmanifest, yet at the same time its
nature is dynamic creative force (Shakti) which brings the universe
into existence. One might then ask what the nature of these two
aspects are? Do they have something in common? Yes, the sutra
explains, they have three aspects in common, and these three
aspects are generally known as "sat-cit-ananda". Sat means
existence, Cit means consciousness, Ananda means supreme bliss.
Pure unmanifest Being is sat-cit-ananda and the dynamic creative
force is sat-cit-ananda. Actually sat-cit-ananda is a concept from
Vedanta, but Kashmir Shaivism incorporates this basic teaching of
Vedanta and elaborates on it by explaining the Shakti aspect of the
Absolute. Vedanta says there is only One (unmanifest Pure Being)
that has three aspects (sat-cit-ananda), but Kashmir Shaivism
corrects Vedanta by explaining that the One has a twofold nature
which does not negate the threefold sat-cit-ananda of Vedanta. The
Absolute both is Shiva and Shakti as well as sat-cit-ananda. In plain
english: the Self is not passive unmanifest being, but is a creative
force and is existence, conscious and blissful.

The fourfold appearance is due to the minds incapability to

comprehend the unmanifest as inherently One union of creative
force, existence, consciousness and bliss.

The seven pentads refer to Kashmir Shaivism metaphysics, which

speaks of 35 (7*5) principles that constitute the created universe. I
don't think there is much point in going into these, since our
objective is Self-realization, not philosophizing. Why is all this not so
relevant? The next sutra actually explains why:

8) All this is merely various systems of philosophy, which

ultimately are roles played by Pure Being.

This sutra is clear enough. It reaches back to sutra 6, which said the
mind is part of the problem of illusion. It does not matter how sharp
and exact the classifications and descriptions are, they will never
reveal the Ultimate Pure Being.

9) Pure Being, in the same way as Shakti, becomes obscured

due to constrictions that appear as impurities covering the
Self. Thus the individual soul comes into being and gets
bound by illusions and reincarnation (samsara).
The previous sutras have focused on how everything is manifest in
and of Shakti, but we are now reminded that Shakti and Pure Being
are inseparable (one and the same) and that as Shakti appears
covered with impurity, so does Pure Being. It may be easier to
comprehend objects as constrictions of Shakti, while the individual
soul may be easier to comprehend as a constriction of Pure Being. In
reality there is no distinction between Pure Being and Shakti. From
the point of view of the individual soul, there appears to be
impurities hindering realization of Pure Being. The peculiar situation
is that these impurities are also Shakti and Pure Being, however, the
bound soul can not see this directly and therefore has to deal with
them as impurities clouding the understanding of reality.

What this sutra does not make clear, is that the basic impurity, or
constriction, is the sense of "I", the I-ness or I AM-ness. The I-ness
is strengthened by the mind relating to all the many objects in the
mind. One part of the mind looks at an other and says: Ah! This is
who I am! Similarly every part looks at every other part and
generates a complex web of identification. The basis of this web is
the I-ness or I AM-ness.

10) Nevertheless (though bound in illusion) the individual

soul performs the same five functions as the Self.
The five functions are listed in the next sutra:

11) These are: (a) manifestation of constricted phenomena;

(b) ideation, thinking and cognition; (c) attachment to and
involvement in the phenomena; (d) proliferation by planting
seeds of future phenomena and constrictions; (e)
dissolution of the phenomena back into Pure Being.
The five functions are of course not so easy to translate since they
are technical terms. Here they are:

(a) Abhasana. To make something appear, which is actually unreal.

Illusory appearance.
(b) Rakti. The minds attachment and involvement in concepts
formed regarding phenomena; thinking and thought processing. It is
the involvement of the subjective consciousness with the objective
phenomena and the ideas, thoughts and concepts produced of that
involvement.
(c) Vimarsana. Experience resulting from involvement in the object.
(d) Bijavasthapana. Literally means "planting the seed", but it is
used as a metaphor for proliferation.
(e) Vilapana. Dissolution, sometimes interpreted as destruction, but
it is really a matter of falling back into the unmanifest state from
whence the phenomena arose in the first place.

What is described here is actually the cyclic process going on in the

mind. It is: Creation of a phenomena of awareness --> Mental
involvement in the phenomena --> Experience --> Consequences of
the experience in the form of subtle seeds for new involvements -->
Dissolution of the object of awareness.

12) The five functions, while in the absence of Self-

realization, binds one in illusion (samsara). Bondage gets its
power from infatuation with the phenomena.

This sutra informs us that the cycle of the five functions described in
the previous sutra are actually the samsaric cycle of reincarnation in
a dreamlike illusory reality. The reason one is bound in samsara is
said to be the power inherent in ones infatuation with the
experienced phenomena. Most interestingly the sutra states that this
bondage in samsara only comes about due to lack of Self-realization.
This means that illusion and bondage only continues as long as there
is an I-ness with which one identifies oneself and as long as one has
not realized one self as Pure Being. So, what does one do about
these five functions and the involvement in them?
13) That very same Pure Awareness that acquires
knowledge of the individual mind, can through meditation
turn upon its source and rise to the level of recognizing
itself as Pure Being (the Self).

The Self constricts its awareness to the individual mind and forgets
its nature as Pure Being. However, awareness can turn away from
phenomena and inwards towards its source. When this is done in a
radical way attention will collapse back into its source, which is Pure
Being, and at that moment a recognition of the Self occurs. It is
interesting that Pratyabhijnahridayam does not speak of "realizing"
the Self, but of "recognizing" the Self. The point is that the Self
needs to re-cognize itself, not to reach something it was not before
by growth and change.

14) The fire of Shakti (citi), even though it descends to the

level of concealment, is capable of being known in
proportion to its strength.

Sutra 13 spoke of introvert meditation as a means to recognize the

Self. This sutra, however, speaks of the emergence of the Self as
Shakti burning away ignorance in order to establish Self-recognition
in the individual. This process is pure grace. Initiation into this is
knows as shaktipat, which means "descent of Shakti". Shaktipat is
passed on from master to student. In rare cases shaktipat is given
by divine grace to an ardent seeker of Self-realization. Giving
shaktipat is as easy as handing someone an apple, but often the one
to whom it is given, just can't receive it or hold on to it.

15) (Shakti) On acquiring full strength, reveals everything

as Pure Being.
The burning away of ignorance by Shakti is not limited to the stuff of
the mind, it completely changes ones view of everything as Shakti
reveals her presence in and as everything.

16) On attaining blissful Self-realization one becomes

liberated even while incarnated. Though there is the usual
mental activity and phenomena, Self-recognition never
ceases.

It is a common misconception about Self-realization, that the mind

becomes quiet or operates in a completely new manner. This sutra
informs us that the mind will remain functioning as before, but one
will no longer be identified with it after Self-realization. Similarly can
be understood that there may be suffering in the mind, yet despite
that one will be One with the bliss of the Self.

17) By opening up the center one attains the supreme bliss

of Pure Being.

"Center" here refers to the Self. "Opening up" refers to the activity
and results of spiritual practices for Self-realization.

18) The means are: (a) Cessation of wrong understanding.

(b) Withdrawal and projection of Shakti. (c) Control of the
flow (of Shakti, kundalini, prana) between the extremes.
a) "Wrong understanding" is a translation of the word "vikalpa"
which can mean as much as "error, uncertainty and imagination".
Therefore the suggestion to bring wrong understanding to an end
just as much means to bring all fluctuations of the mind to an end.
But it is noteworthy that though quieting the mind is a means to an
end, it is not in any way an end in itself. Sutra 16 made this quite
clear. It is therefore proper to translate "vikalpaksaya" as "cessation
of wrong understanding" rather than "quieting the mind".

b) "Withdrawal and projection of Shakti" could also be translated

"contraction and expansion of Shakti". This refers back to the need
to get Shakti going at full strength. Projecting Shakti forth and
withdrawing it again is an effective way to habituate the system to
more and more Shakti while it keeps a balance between
surrendering to Shakti and controlling Shakti. Ultimately, of course,
one will surrender to Shakti and merge into Shakti. It is difficult to
describe how this is done, but once the Shakti gets going after
Shaktipat, it become quite obvious what this is about.

c) Another means is to control the flow of Shakti in the subtle

energy channels of the body. These channels are known as "nadis"
and the most important nadi resides in the center of the spine and is
called "sushumna". Actually the two extremes of this nadi are a little
above the perineum and at the crown of the scull. Shakti resides in
the human body as kundalini and kundalini lies dormant in the area
just above the perineum. Kundalini can be awakened and brought
into the brain via sushumna. This is a very important practice.
Preparing the sushumna for kundalini is very important and it is
done by making prana flow up and down the spine in synchronicity
with the breath. Prana is a basic vital force that is manifested out of
kundalini. Since kundalini is Shakti, it is natural to use prana to
prepare the way for kundalini and ultimately for Shakti.

19) By repeatedly entering samadhi, the residual

impressions of samadhi will permeate one more and more.
By thus repeatedly touching the Self, one will become
permanently established in the Self.

As the Shakti grabs one more and more due to the practices
described in the previous verse, one will enter union with the Self
more and more often. This union is known as "samadhi". It is very
important to note that Self-realization is not a result of the practices
described in the previous sutra, but is a result of repeated and
habitual samadhi.

20) Then one attains Oneness with the blissful light of

consciousness. One attains the goal of all mantras. One
becomes established in Pure Being prior to creation and
reabsorption. One reaches higher than the Devas. One
comes in control of all this. This is verily the state of Shiva
(Pure Being).

Thus ends the Pratyabhijnahridayam, or Essence of Self-recognition.

Vijñānabhairava

- How to acquire knowledge of the Self

A new translation and commentary

Introduction

Vijñānabhairava is a short manual about the Self and the means to

acquire direct knowledge of the Self and ultimately reach Self-
realization. Thus it is a manual of meditative practices.

Vijñānabhairava is a central text of Kashmir Shaivism. It is an

ancient tantric text of unknown origin and date, but it is older than
the first millennia A.D. It deals with Self-realization and with a large
number of practices (112+1) that can be understood and performed
once one has a sense of Shakti and Spanda. "Spanda" is usually
translated as "vibration", but it refers to the world as Shakti and the
sense of Shakti in the world as a vibration or tremor. To be able to
sense Spanda and Shakti in the world, one must have the ability to
merge with it within. In other words one must have not only the
ability to enter samadhi, but also to perceive all subtle layers within
as Shakti/Spanda. This is of course a little advanced. The 112
practices, plus the additional one at the end, are therefore advanced
practices. They seem deceptively simple, but without the ability to
sense Spanda/Shakti, the practices will not yield the desired result of
merging into Oneness with the Self in a non-dual Oneness with the
world.

The title "Vijñānabhairava" is composed of the words "vijñāna" and

"bhairava". Vijñāna means knowledge. Bhairava, in Hindu
mythology, is one of many manifestations of Shiva. However, in
Kashmir Shaivism Shiva/Bhairava means the Absolute, the Self. In
Kashmir Shaivism Bhairava also refers to the threefold activity of the
Absolute (Shiva): Projection of the world, maintenance of the world
and dissolution of the world. Bhairava means Shiva, the Absolute,
since Bhairava is masculine. Bhairavi is feminine and refers to Shakti.
Bhairava is the goal of the yogi and the book Vijñānabhairava offers
knowledge about this goal and offers a number of practices one can
do to deepen ones realization of Bhairava (the Absolute). In fact the
book Vijñānabhairava is said to be spoken by Bhairava in reply to
Devi's questions.

Devi is another name for Shakti, which is one with Shiva, so one
may ask how it can be that Devi does not already know the answers
to her questions. This question is similar to the question: Since we
all are already the Self, how come we do not know it? The
ambiguous answer is that the small self appears of the Self in the
Self -- and that the individualized awareness-structures of the small
self identify with each other and create ignorance. These structures
are Shakti and never will be anything but Shakti, hence they are the
Self, but they think they are limited individual ego-structures and
thus a massive structure of ignorance builds up. Since this structure
is Shakti, the quickest means to Self-realization is to awaken Shakti
in such a manner, that it comes to realize itself in the world. Without
awakening Shakti, the way to Self-realization is a cumbersome fight
with ones ignorance, once identifications, ones desires and habits,
and worst an attempt at accelerated evolution which is bound to fail
since there is nothing to evolve in the first place. When Shakti
awakens to realize herself in and as everything, enlightenment
dawns very quickly. The practices in Vijñānabhairava are about this
awakening. So why does Shakti ask these questions, when Shakti is
the ultimate already? Because it is Shakti that plays the game of life,
of ignorance getting dissolved, and ultimately who is the giver of
Self-realization. You can get Self-realized without awakening Shakti,
of course, since Self-realization is a matter of realizing ones own
nature as pure Being. But getting Self-realized with Shakti is so
much more fun since you perceive the divine in everything and live
in a state of perpetual bliss. Self-realization without Shakti is empty,
it is void. Vijñānabhairava first and foremost teaches how to get
Self-realized with Shakti, but it also addresses practices aimed at
void for those, who do not have an awakened Shakti and want to
follow the path of void.
The practices need an awakened kundalini to give best results. Such
an awakening, when bestowed from a teacher to a pupil, is called
shaktipāt. Shaktipāt is the central initiation in Kashmir Shaivism.
When kundalini is awakened and active, you will soon begin to
experience the stage of meditation where the practices given here
really begin to work. This is the Spanda stage called "Spanda-
mānatā" and here one feels as if the body vibrates though it is not
moving. It is a tingling sensation in the skin. It is like a mild electric
fire. You can't reach the Spanda level unless your kundalini is
awakened and active.

The practices are arranged in a descending order of effectiveness.

First there are superior practices, then there are inferior practices,
then there are mental practices. Finally a practice is added which is
said to be superior to all.

Vijñānabhairava

Verses 1-8 are introductory. Devi list a number of questions

concerning the highest reality based on the contents of now lost
books (tantras). These are regarding the nature of the highest
reality and how to reach it. The questions are full of technical terms
and concepts which one does not need to understand in order to
benefit from the rest of the text.

1-8a. Shri Devi said: O Deva, I have heard in detail the

teachings of Rudrayāmala Tantra and the complete divisions
of the Trika school, which form the quintessence of
knowledge. Yet even now my uncertainties are not
dispelled. What is the essential nature of the divine? Is it
the creative energy of the garland of letters making up
mantras? Is it the nine different ways of reaching the Self as
taught in the Bhairava path? Is it different from the Trishira
Tantra? Or is it the three kinds of energy? Or is it full of the
forms of nāda and bindu? Or that which obstructs the half
moon? Or the ascending chakras? Or the unstruck sound? Or
is it of the sense of energy? Is it both transcendental and
immanent, or purely one or the other? If it is purely
immanent, then transcendence is negated, because
transcendence can not exist as color, divisions and forms.
Transcendence must be indivisible and without composite
parts. O master, bless me by completely removing my
confusions and doubts.
"Rudrayāmala Tantra" is a now lost book about the oneness of Shiva
and Shakti.

"Trika" is a most important school of Kashmir Shaivism.

"Garland of letters" refers to the sanskrit alphabet.

"The nine different ways of reaching". Actually the expression is

"piercing the nine small selves" and the idea is that the small self
can be pierced in nine different ways in order to access the
Absolute. The nine different sheaths to be pierced are: Shiva
conceived as with form, Shiva conceived of as separate from ones
Self, godhead, learning, illusion, dividing into parts, sense of destiny,
the individual soul, natural dispositions.

"Trishira tantra". This work deals with the three flows of Shakti
through the three channels idā, pingalā and sushumnā. Sushumnā is
inside the spine and idā and pingalā are on either side.

"The three different kinds of energy" are doing, willing and knowing.
They may also refer to the energy flows in the channels idā, pingalā
and sushumnā.

"Nāda and bindu". These two concepts are technical terms for the
primary manifestations from the Absolute. Bindu is the first point of
constriction and nāda is the vibration, or sound, this constriction has.
Prior to both is Spanda, which refers to the throb or vibration of
Shakti out of which everything manifests.

"Obstructs the half moon". This seems odd, so we must understand

it as a metaphor. idā is often called "chandra nādī", the moon
channel, so it could refer to blocking the flow of shakti in idā and
directing kundalini up sushumnā. It could also refer to obstructing
thoughts in the mind as an aid in meditation.

"The unstruck sound" could refer to the mantra "ha" said to resound
spontaneously with the breath. It could also refer to "nāda", the
primal sound of the first individualized manifestation from the
Absolute.

"The sense of energy" refers to the sense of energies rushing in the

body, known as prāna.

8b. Bhairava replied: O dear one, your questions are

auspicious and address the essence of tantra, which I will
now explain.

- - - On what the Self is not - - -

9. That which is identified with form is to be considered

insubstantial and of no spiritual value. It is like Indra's
illusory web (māyā) or the illusory city of celestial
musicians.

First sentence is very interesting.The second sentence refers to

Vedic mythology. Basically the second sentence attempts to clarify
the first through examples, but since its mythology is obscure today
it merely has the opposite effect. The message of this verse is that
everything, no matter how great and wonderful, that is identified
with form is within the sphere of illusion (māyā). It is therefore of no
spiritual value, since true spirituality seeks to get out of illusions.

10. Meditation on form is only prescribed for people of

deluded understanding. Such people are prey to complex
thoughts and drawn to ostentatious performance of rituals.

11. In fact Bhairava is neither the nine forms, the garland of

letters, the three flows nor the three powers of Shakti.

The nine forms are either the nine sheaths mentioned in verse 1-8,
or they are: time, ascension, name, knowledge, awareness, sound,
seed-form or impulse, wave, individual soul. The garland of letters is
the sanskrit alphabet. The three flows refer to the three flows of
vital force (prāna) through the the most important channels (nadis):
idā, pingalā and sushumnā. Usually Shakti is translated as power,
but in reality power is a manifestation of Shakti. According to
Kashmir Shaivism, Shakti manifests as power of action, power of
intention and power of knowledge; in other words: doing, willing
and knowing. Sometimes two more powers are added: Power of
awareness and power of bliss. Elsewhere kundalini is mentioned as
the most important manifestation of Shakti. So in short, the number
of Shaktis is not really important. What is important in this verse is
to understand that Bhairava is nothing phenomenal what so ever, no
matter how subtle or how powerful.

12. Nor can He (Bhairava) be found as primal sound or the

source point of creation (bindu). Nor in the halfmoonlike
obstruction. Nor the piercing of the chakras. Not even as
any form of power.

"Halfmoonlike obstruction" is discussed in verse 1-8. It probably

refers to obstructing thoughts as a spiritual discipline.

13. All such things have been told to people of immature

intellect to entice them to practice. Just as mothers
discipline children with scary tales and entice them with
candy.

- - - On what the Self is - - -

14. Ultimately That (the Self) is free from direction, time
and measure. It is free of any designation. It can neither be
indicated nor described.

15. Internally one may realize That (the Self) as supreme

bliss when one is free of the fluctuations of consciousness.
That state is the fullness of Bhairavi, it is the Self realized as
Bhairava.

"Bhairavi" is Shakti and "Bhairava" is Shiva. The verse says that the
Self is realized both as Shakti and pure Being.

16. That (the Self) should be know as all pervasive in

essence and stainlessly pure. Such being the case, who is to
be worshipped?

17. As just described, that Bhairava-state is the highest

state. It is also known as Paradevi, the highest Goddess.
"Paradevi, the highest goddess" is Shakti.

18. Shakti and the possessor of Shakti are One. Shakti is the
essence of the Absolute and thus known as parashakti.
Parashakti can never be separated from dharma or the
possessor thereof.

"Dharma" is a word with many meanings. It is best known in ethics

as meaning righteousness or correct conduct, but in classical yoga it
also meant the form or quality of things. Thus this verse has
numerous meanings. But the main point is that the Absolute is both
pure Being and Shakti at once and that this Oneness not only
pervades everything, but is everything.

This verse actually makes it clear that Shakti is the essence. This is
very important. The ultimate reality is Shakti. The essence of pure
Being is Shakti. Self-realization understood as pure Being only,
without Shakti, is empty void. He who fully knows Shakti and is one
with Shakti also fully knows pure Being, but not necessarily so the
other way round.

19. Just as the power to burn can not be separated from fire
(so Shakti can not be separated from pure Being). Shakti is
only imagined as separate in the beginning, as an entry
point to real understanding.

20. Upon merging with Shakti one realizes undivided

Oneness, then one becomes like Shiva. Thus Shakti is said to
be the face of Shiva.

"Face of Shiva" means the entrance to pure Being. Shakti is the

direct entrance to pure Being.

21. O dear one. Just as a direction or things are known by

the flame of a candle, or the rays of the sun, so similarly
Shiva is known through Shakti.

Shiva is of course pure Being, the Self. Verses 18-21 are very
important because they flatly state that Shakti is identical with Shiva
and that Shakti is both the means and the opening to Shiva. It is
important to bear this in mind when reading the many practices that
will be mentioned in the rest of the text

22-23. Devi then asked: O God of Gods, who bears the

trident and craniums as ornaments. (The Self) is devoid of
direction, space and time and is also indescribable. Tell me
the means by which the full state of Bhairava can be
reached. In what way is Paradevi, the highest Shakti, the
face of Bhairava? Please tell me in plain language so I may
understand.

Devi asks about how to reach the state where Shiva and Shakti are
realized as one. Bhairava then replies by describing 112 practices.
Bhairava even adds an extra practice as conclusion, so there are 113
practices in all.

- - - On meditation on breathing - - -

24. Bhairava replied: Paradevi, the highest Shakti, whose

nature is to create, manifests as the upward flow called
prāna and the downward flow called apana. By fixing the
mind at the two places of their generation, the state of
fullness ensues.

The two places of generation are the root chakra, situated just
above the perineum, and the crown chakra, situated in the top of
the brain. However, when Shakti reaches the uppermost center, you
will feel the entire brain suffused with radiant energy-bliss.

Practice. Focus your attention at the root chakra. There visualize a

ball of light about the size of your fist. After a few minutes sense the
ball expanding on the in-breath and contracting back to the fist-size
on the out-breath. After a few minutes go to the crown of the head
do the same there. Go back and forth between the two chakras
spending a few minutes with each individually. After awhile you will
have the peculiar experience that the two centers are one. Despite
their different locations in space, you will feel it is the same energy
and the same state in both of them and working with one center will
have effects in the other. It will feel as if there is no distance
between them. Then fullness ensues.

25. When both the inward and outward flows of prāna are
held in their space with uninterrupted awareness, the
essence of Bhairava, which is one with Bhairavi, manifests.

Bhairava means Shiva or pure Being resting in itself as itself,

Bhairavi means Shakti, or the dynamic and creative aspect of pure
Being. The verse says the essence of pure Being is one with Shakti
and that this oneness manifests while doing this prānāyama.
Practice. Feel the entire body for a while, then gently follow your
breathing rhythm. On the in-breath sense as if your body is filled
with prāna expanding through every pore of the skin. On the out-
breath just let go and merge with pure Being. Keep on at it and the
fluctuations of the mind will cease. At a point one will feel no
difference between the in- and out-breath and will just feel like a
bubble of energy, larger than but permeating the body, which
vibrates more and more intensely with every in- and out-breath. It
doesn't move, it just is there, vibrating, blissful.

26. When Shakti, in the form of breath, does not move,

Bhairava develops in the middle through cessation of mind-
stuff (nirvikalpa).

"The middle" refers to the central nādī inside the spine, through
which kundalini rises. "The middle" could also refer to the state
where the flows associated with in- and out-breath are merged. This
is not about holding the breath, that comes in the next verse. It
could also refer to the void between thoughts, expanding as mind
stuff ceases to be present.

Practice. Feel energy rising up the spine on the in-breath and

descending on the out-breath. At some point there will be no
difference between in- and out-breath, shakti will no longer move up
or down and the spine will feel like a stable channel full of vibrating,
hot shakti, becoming more and more intense on every in- and out-
breath. Alternatively feel the channel in the middle of the spine
expand with the in-breath and contract with the out breath. Soon
the difference between in- and out-breath will dissolve and the spine
will feel like a hot wire of Shakti growing more and more tangible
and intense on every breath.

27. When kumbhaka takes place after the in breath or out

breath., the Shakti known as Peace is revealed.
"Kumbhaka" is to hold the breath while moving Shakti. Just holding
the breath is pointless, you have to use the generated energy and
concentration to further move Shakti about in the system, in order
to dissolve contractions of consciousness and expand awareness into
blissful peace.

Practice. The methods in verses 24-27 add up to the following

practice, called shakti prānāyama, or kundalini prānāyama. Follow
your breath and get into its natural rhythm. Then find a rhythm
where you breathe in, hold your breath in a relaxed manner and
breathe out in equal time. You could count your heart beats and
count three on the in breath, count three while holding the breath
and count three while breathing out. The breathe in again without
holding your breath. Only hold your breath when the lungs are filled.
On the in breath sense energy is rising up your spine from the
perineum and into your brain. When holding the breath sense
energy radiates in all directions from your brain. On the out breath.
either continue the same radiation, or just let go and merge with the
shakti. It is important to find a nice, relaxed rhythm and there is no
benefit what so ever in competing with yourself about prolonging
the phases. It is very important this prānāyama is relaxed and that
the sense of Shakti moving is very real and most important to you. If
three is too long, count two heartbeats. Do this simple and relaxed
prānāyama as long as you like, but do not interrupt the rhythm and
flow. Do it 45 minutes twice every day and kundalinishakti will soon
begin to flow and bliss will emerge.

Swami Lakshman Joo suggests the verse means the following

practice: When you have exhaled, hold the breath gently for ten to
thirty seconds, depending on what is comfortable for you. Then
inhale and take the breath to the heart. After inhalation hold the
breath for a similar period as after the exhalation. Lakshman Joo
recommends practicing this six hours a day to get results.

- - - On meditation on kundalini - - -
28. Meditate on the Shakti, shining like rays, that rises from
the root and becomes subtler and subtler until it reaches the
top of the brain and dissolves in the Self as Bhairava
appears.

This is of course Kundalinishakti. The verse does not say "top of the
brain" but "dvishatkānte", which is a mysterious phrase . "Dvishāt"
means two times six, or twelve, and "kāntha" means "dear" or
"beloved". It refers to the ultimate found when kundalini reaches the
crown of the head. Kundalini passes through the six shat-chakras on
her journey to the brain, so it is safe to assume that the twelve
spoken of here are the dual nature (inner and outer) of the six
chakras. See also verse 30 for a deeper discussion of the twelve.

Practice. Warm-up: Observe your body breathing. Do not interfere

with the rhythm and do not hold your breath unless it stops by itself.
Just let the body breathe and observe. Sense a channel from a little
above the perineum that enters the spine between the upper sacral
vertebrae and the lowest lumbar vertebrae and goes up inside the
spine and terminates at the top of the brain. On the in-breath sense
energy rising in the entire channel at once. On the out-breath. sense
energy radiating from the brain in all directions. Continue like this for
a while and you gradually sense both the rising and the radiating
going on during both the in-breath and the out-breath. This will
soon awaken kundalini and give you access to the Self.

29. Meditate on the lightning-like Shakti moving upwards

through all the chakras one by one till it reaches the crown
chakra where at last the great dawn rises.

The Shakti here described is kundalini. The "great dawn" is of course

to reach the Self. Again the crown chakra is not mentioned, but it is
hinted at with the word "mushitrayam", which means "three fists".
Cryptically a fist is four fingers wide and three fists refers to twelve.

Practice. This practice is designed with the seven major chakras in

mind. Follow your breathing throughout. Root chakra: Sense a ball
of energy a few centimeters wide just above the perineum. On the
in-breath sense energy rising about 10-15 centimeters, on the out-
breath sense the energy going down again. Do this ten times. Then
stop moving up and down and instead sense the root chakra as a
ball that expands on the in breath and contracts on the out-breath.
Do this ten times. Then simply sense the chakra expanding on both
the in- and out-breath. Do this for ten breaths. Then on the in- and
out-breath sense energy moving from the root chakra to the second
chakra (swadistana, about ten centimeters below the navel) via the
spinal channel. Do this for ten breaths. 2nd to 6th chakra. On the in-
breath sense energy moving forward from the spine to the front of
the body, on the out-breath sense energy moving back to the spine.
Do this ten breaths. Then sense the chakra expanding on the in-
breath and contracting on the out-breath. Do this for ten breaths.
Then feel the chakra expanding on both the in- and out-breath. Do
this for ten breaths. Then move the energy up to the next chakra on
the in-breath and down again on the out-breath. Do this for ten
breaths. When you reach the crown chakra, you do the same, but
rather than moving back and forth, you move up and down out and
in of the scull. Once the process is finished for the crown, you work
your way back down to the root chakra one chakra at a time as
described.

30. Successively the twelve should be pierced one by one

through right understanding and the twelve letters. From
the gross to the subtle and beyond where one finally
becomes one with Shiva.
What "the twelve" are is not clear, but the previous verse spoke of
"all the chakras", so it is perhaps reasonable to assume that this
verse specifies that there are twelve such chakras or at least that
there are twelve points to pierce.

Common spirituality teaches there are seven chakras, but in fact

there are six (called shat-chakras) while the crown is rather the
trigger of a phase-shift. If we understand "two times six" of verse 28
to refer to the dual aspect of the six shat-chakras then we can
understand it to be the same as the twelve mentioned here. It then
makes sense that the inner and outer aspect of the six chakras
should be pierced and that the "beyond" mentioned in the verse
refers to the crown (sahasrara). Each chakra is said to have a
certain seed mantra associated with it, which consists of a single
letter. From the bottom up the six shat-chakras have these mantras:
lam, vam, ram, yam, ham, om. The crown does not have such a
mantra since mantras are transcended here. This, however, only
makes six letters, not twelve. For a practice, see verse 29.

There are numerous chakras, but the six shat-chakras and the crown
are the most important ones. There is a chakra located at the top of
the palate called moordha. There are four chakras between the ajna
chakra (between the eyebrows) and sahasrara chakra (at the top of
the brain): Manas chakra (om), indu chakra (hang), nirvana chakra
(hang-sah) and guru chakra (om, aing). Guru chakra is also called
lalana chakra. There is also a chakra located just below the heart
chakra (anahata), called hridaya or hrit. With the six shat-chakras
and the crown this makes twelve. In practice the six major chakras
plus the crown are sufficient to work with and it turns out that once
kundalini has risen to the ajna chakra, the rest takes care of itself.

Swami Lakshman Joo specifies these twelve points: 1) The anus,

"a", 2) Muladhara (root chakra), "ā", 3) Kanda, placed above the
root chakra, "i", 4) The navel, "ii", 5) The heart, "u", 6) The throat,
"uu", 7) The palate, "e", 8) Between the eyebrows, "ai", 9) Lalata, in
the forehead, "o", 10) Brahmarandhra, top of the head, "au", 11)
Shakti, meaning kundalini, piercing the crown, "am" or "aing", 12)
Vyapini, the shakti operating in the system after kundalini has
dissolved in the Self, "ah". Jaideva Singh locates the first point in the
genitals rather than in the anus. It is problematic that Lakshman Joo
specifies vyapini as the twelfth because vyapini is not a point to
pierce, but the residual shakti after the last point has been pierced.
It is also problematic that Lakshman Joo's point 11 is merely a
repetition of point 10. Thus Lakshman Joo's list actually only
comprises 10 points.

31. Then, having crossed the bridge between the eyebrows

and having filled the crown of the head, the mind becomes
free of fluctuations and a sense of omnipresence arises.
"Having filled" refers to kundalinishakti having risen to the crown of
the head and filled the brain completely.

"The bridge between the eyebrows" is the passage through ajna

chakra, located between the eyebrows, and beyond. "Having crossed
the bridge between the eyebrows" is a translation of "bhanktvā
bhrookshepaetuna" which literally means "having crossed the bridge
of frowning eyebrows". It means to cross the bridge by one pointed
concentration on the point between the eyebrows, the ajna chakra.
Some take this "frowning" metaphor literally and think you should
contract the eyebrows, but that will do no good unless it helps you
focus attention in the ajna chakra. "Frowning" is meant to specify
the point between the eyebrows, rather than a contraction of the
eyebrows themselves. Also the main point of the verse is to fill the
brain with Shakti, not to do gymnastics with the eyebrows.

Once one has opened and transcended the Ajna chakra, awareness
will rest in itself and the mind will be free of fluctuations and thus a
sense of omnipresence arises. Omnipresence may also refer to the
curious fact that when kundalini reaches beyond ajna chakra it fills
the entire brain and thus can be described as omnipresent; even
more so since at this point one begins to sense Shakti in everything,
even outside objects, so omnipresence of Shakti in the real sense of
the word begins to dawn.

This is a very important and difficult passage and getting kundalini

from the spine and into the brain is a bit tricky. Kundalini may flow
on the outside of the scull rather than enter the brain. This outside
flow is delightful and one may think it is the opening of the crown
chakra, but it is not. Once kundalini enters the brain it is on "the
bridge at the eyebrows" and it has to pass the chakra between the
eyebrows and reach the top of the head, then it will suffuse the
entire brain.

- - - On meditation on void - - -

32. There are five voids similar to the variegated circles on a

peacock's feathers. One should meditate on these voids and
by following them to the end, one will enter the heart and
become That.
"The heart" means pure Being, the Self.

In Kashmir Shaivism the number five is not only associated with the
five elements and the five senses, but also with the five "kanchukas"
which are the five coverings of illusion (māyā). These five are: 1)
creative phase of manifestation, 2) knowledge, 3) desire and
attachment to objects, 4) time, 5) spatial limitations and causal
relations. Neither has substantial reality and meditation on either will
reveal it to be covering a void. Upon entering the void and merging
with the void, one enters pure Being (the heart). Similarly one can
meditate on any one of the senses and discover it also covers a void.
Finally, one can speak of five coverings with which one can be
identified and which also cover a void: 1) the physical body, 2) the
thoughts, 3) the mind, 4) the ego, 5) the I-ness. Either can be used
as an object of meditation provided one transcends it and enters the
void it covers.

33. In the same way mindful awareness can be absorbed in

anything, like void, a wall or an excellent person, and this
will gradually bestow blessings.

The examples are of a general nature and any empty or blank object
will do, not just a wall. The person one selects for meditation,
however, should be "excellent", meaning self-realized.

34. Close the eyes, fix your attention on the inside of the
scull and hold it there. Gradually the mind will become
stable and one can concentrate on the highest goal, as it
becomes more and more discernible.

If your shakti is awakened, you will feel anything from a tingling

sensation in the brain or at the top of the head to bliss pouring
down into the body. Meditate on this source and you will enter the
Self.

35. The central channel is situated in the center (of the

spine) and is as thin as a fibre of a lotus stem. One should
meditate on it by imagining it filled with the inner space.
Then by the grace of Devi the divine is revealed.
"Devi" is a synonym of Shakti - and here more specifically
kundalinishakti. By the grace of kundalini rising up the center of the
spine, one will realize the divine. This energy channel begins just
above the perineum, enters the spine between the upper sacral
vertebrae and the lowest lumbar vertebrae, continues up through
the entire spine, enters the brain and terminates at the top of the
scull. When meditating, one should on the one hand imagine it like a
thin thread, on the other hand one should not imagine it as
substantial, but rather as a void. With a little practice one soon
understands this seeming paradox and as kundalini rises through the
channel, it becomes very tangible. The name of this central channel
is "sushumnā".

36. Use the hands to close all openings (of the head). By
blocking all entrances and piercing the eyebrow center, one
sees the bindu and becomes gradually absorbed. Then inside
That, one becomes the supreme state.
"Bindu" literally means a dot, but it is used as a synonym for the
source point or origin of all manifestation. Some translate bindu with
light and it is likely that bindu here means seeing a dot of light in the
third eye. Some maintain bindu is a center located at the back of the
scull. The technique of blocking the openings of the head with the
hands is known as "shanmukhi mudra". Take a deep breath, then
close the ears with the thumbs, the eyes with the index fingers, the
nose with the middle fingers and the mouth with the ring fingers and
the little fingers.

Swami Lakshman Joo explains that you have to have

onepointedness before doing this practice, or else you will just
suffocate.

- - - On meditation using agitation - - -

37. When in the state produced after agitation, there is a

subtle fire between the eyebrows similar to a small dot, or
similar to the point at the end of the lock of hair. Become
absorbed in the heart of this. Whenever one meditates like
this one dissolves (into pure Being).
"The lock of hair" could refer to the lock of hair brahmins leave at
the back of the head, and Swami Satyananda does speak of a center
located there which he calls bindu. I have translated "ākritim
bindum" as "similar to a small dot", and the previous word "tilaka"
locates it to between the eyebrows. Jaideva Singh maintains it refers
to the crown of the head. Swami Lakshman Joo interprets this verse
to mean agitating the eyes by pressing the pupils of the eyes with
the fingers; one then sees a subtle dot of light within and uses this
as an object of meditation. This verse is also sometimes translated
that one should meditate on the "cave of the heart". But heart is
here a metaphor for pure Being, as it most commonly is. Since the
verse states one should meditate on the heart after one has
transcended meditation on the contraction produced by agitation, it
makes most sense to understand heart to mean utter freedom from
contraction, which means the Self.

My opinion is that bindu refers to the source, to the primal

borderline to pure Being. This is also what Bindu technically refers
to, despite that it literally means "dot" or "drop". In the aftermath of
agitation one may merge into pure Being by meditating on the sense
of contraction which the agitation has left as an imprint on
consciousness. In the midst of agitation one should focus on the
third eye. One can then look at the contraction inherent in agitation
from a witness stance, disengaged. Then one should recognize the
contraction as Shakti, as the bliss of the Self in an agitated and
contracted state. Then one should move from the contraction to the
heart, which means to move from contraction and limitation to
freedom and the Self. The contraction will then dissolve. Any
agitation will do: physical or emotional, though emotional agitation is
typical.

--- On meditation on sounds ---

38. One who has mastered listening to the causeless sound,

reminiscent of a rushing river, may realize Brahman as
sound, then he reaches the Absolute.

The word translated as "causeless sound" is "anahata", which

literally means unstruck, but which also could mean "in the heart
chakra" (called anahata in sanskrit). In meditation one may hear
sounds within, and concentrating on these may absorb one to such a
degree, that one transcends I-ness and realizes pure Being via the
sound. At that point one should let go and merge with pure Being,
called Brahman or the Absolute. The heart chakra has its name
because it is the source of such unstruck, or uncaused, sounds.

39. O Bhairavi, repeat OM perfectly and concentrate on the

void after the protracted mmm, by that void one may reach
the transcendental void that is one with Shakti.

"Pranava" is here translated as the mantra OM, which is common.

The mantra OM is also spelled AUM but is pronounced (ohm). When
pronouncing it in this meditation, one should prolong the mmmm at
the end and fade it out into the void. By concentrating on this void
one may become so absorbed in it, one loses identification with I-
ness and enter the great void that is one with Shakti. It is important
to note that the verse does not recommend meditation on a mantra,
it advocates meditation on what remains once the mantra has
disappeared. Swami Lakshman Joo mentions that pranava can mean
three mantras: "om", "hrim" and "hum". Whatever mantra you
choose, the point is that the mantra, no matter how perfectly
pronounced, is just noise on the field of consciousness, and that
once the noise is over, there is a void which can be used as an
entrance to the Self. The more you manage to enter this void, the
longer there will be between each repetition of the mantra. Soon
you will cease repeating it out loud and will just repeat it mentally --
while still meditating on the void between each repetition. In fact
you can skip repeating it out loud altogether.

40. Whoever contemplates the beginning or end of any of

the letters of the alphabet in the form of void, such a
spiritual seeker becomes the void.

The previous verse specified Om for meditation, but this verse

assures us that any letter can be used for meditation if only one
uses it as an entrance to the void. The void is present just before
you utter the letter and just after you have uttered it. The void is the
space between two thoughts. Meditate on this void.

41. By meditating with more and more one-pointed

awareness on the prolonged sound of musical instruments,
whether string, wind or other, one will finally become the
beautiful supreme space.

Not only letters and mantras can be used for meditation, one may
use prolonged sounds of instruments in the same way.

42. By meditating on the void within the sound of each of

the successive gross letters of the seed mantras, including
the 'mmm' at the end, one may reach the transcendental
void and become Shiva.

The basic seed mantras are: Aum, aim, hrim, klim, shrim, vam, lam,
ham and ksham, but there are many others, for example ram and
yam. To become Shiva means to become one with the Self.

Unlike verses 39 and 40, which stated one should not meditate on
the sound, but on the void before and after uttering a sound, here
one is asked to meditate on the void inherent in the sound. If there
is void before and void after uttering a mantra, there is also void
while uttering a mantra. here you are asked to meditate on this. One
mentally repeats the mantra in a softer and softer way, dwelling on
the void after the prolonged mmm at the end. Gradually one merely
remembers the mantra rather than pronouncing it mentally and
finally one merges with void that exists uninterrupted from
beginning to end of the mantra.

--- On meditation on the body ---

43. By contemplating ones body as void in all directions

simultaneously, the mind becomes free of fluctuations and
dissolves, then one becomes the void.

"Nirvikalpa" means "without fluctuations and constructs of

consciousness". It simultaneously means the absolute void and also
radical freedom. See the practice described in verse 25.

Practice. Imagine void all around the body and as you do so merge
the mind with the void so it gradually fades into silence. Also fade
the body into the void. Become the void and leave everything else
aside and let it fade out.

44. By simultaneously contemplating the void of the top and

the void of the root, the Shakti that is independent of the
body will make one void-minded.

The Shakti that is independent of the body is again kundalinishakti,

the void at the bottom is the root chakra and the void at the top is
the crown chakra.
Practice. Sense the root chakra as a ball of energy or light just
above the perineum. Do this for some minutes until you ave a good
sense of it. Then spend a few minutes feeling shakti rush up the
spine on the in-breath and down on the out-breath. Then meditate
on the brain as a mass of energy and light for a few minutes until
you get a good sense of it. Then do the actual meditation of sensing
both the root and the brain as energy-void.

45. By steady contemplation of the void of the top, the void

of the root and the void of the heart, there simultaneously
arises freedom from fluctuations of consciousness.

See the practice of previous verse, here is added the heart chakra.
The point in this verse, though, is not so much Shakti as it is void.

46. If even just for a moment one concentrates on any point

of the body as void, without any fluctuations of
consciousness, one verily becomes free.

Practice. Sit in a comfortable posture and go through the body limb

by limb from the feet up to the top of the head. Once one has gone
through the entire body, one can shift to the practices mentioned in
verses 25 and 43, and sense the entire body as void. Or one can go
to the practice in next verse. The present method is a very good way
to begin meditation. Also it is good to do this if your meditation
becomes distracted so you can get back into meditation.

47. O gazelle-eyed one, sense the constituents of the body

as pervaded by void and your meditation becomes steady.

Here, rather than limb by limb, one meditates on the substances of

the body: Fluids, solids, flesh, bones, etc. as void.

48. Meditate on the entire skin of the body as a thin

membrane with a sense that there is nothing inside. By
meditating thus one becomes the void which can not be
meditated upon directly.

Practice. After you have done the warm-up described in verse 46,
put your attention to the entire skin of the body. For a while follow
your breath as described under verse 50 until you have a sense of
vibrating presence (spanda), then let go of the awareness of the
breathing and just feel the entire surface of your body. Feel every
cell of the skin and feel that you are a void that not only fills the
body, but which permeates the skin and stretches out from the
body. You can get a feeling that divine grace is pouring into the
body from all directions, just merge this into the void and finally you
will understand that this void and this divine grace is one and the
same and is the Self. See verse 50 and 65.

- - - On meditation on the Self - - -

49. O beautiful one, the highest realization will be achieved

by one who with closed eyes repeatedly meditates with one
pointed awareness on the Self in the space of the heart
lotus.
The lotus is a classical metaphor for the chakras, so we here have a
meditation somewhat concerning the heart chakra in the middle of
the chest. One should actually not meditate on the chakra, but on
the "hrid-akasha", the "ethereal heart-radiance". Hrit means heart
and akasha is a complex word that literally means radiance, but
usually means ethereal space, and in classical Indian spirituality
metaphorically meant the Self. Thus the Brihad-Aranyaka Upanishad
(II.1.17) speaks of the seat of the Self as the akasha of the heart.
This verse is sometimes translated as advocating meditation on the
heart chakra, but since the verse makes a distinction between the
space in the heart and the heart-lotus, and advocates meditation on
the hridakasha (space in the heart), and only uses the lotus as a
reference point in the body, it is safe to understand hridakasha in its
traditional meaning as referring to the seat of the Self, if not actually
the Self.
Practice. Sit for meditation and close your eyes. First do a little
warm-up to get in contact with the heart chakra. Place your
attention in the center of your chest and carefully follow your
breathing. Feel as if you are breathing from this center and feel the
center expand with the in-breath and just let go on the out-breath.
You might feel like a physical pressure there, but that is normal.
After a while you will sense a void there. Withdraw your awareness
from the heart chakra and the breathing and let it merge with that
space. It will give rise to great bliss and temporary oneness with the
Self. By repeated oneness with the Self, Self-realization is achieved.

This practice is similar to the practice in verse 48 and 50, but rather
than using the entire skin or the body as an object and entry-point
to the void and the Self, one hear uses the void that can be sensed
inside the heart chakra.

- - - On meditation on the highest Self - - -

50. Dissolve the mind in the crown chakra, and throughout

the entire body. Do so with steady awareness and steady
practice, then the true nature of the goal becomes present.
"Crown chakra" is a translation of "dvadasante" which is a
mysterious word. "Dvādasa" means "twelve" and "anta" means
"limit" or "terminus", so we get an expression mentioning an
outermost limit reached after twelve steps. In verse 30 we are told
to pierce "the twelve" in order to reach the Absolute. In verse 28 we
are told to go beyond "twice six" in order to bring kundalini to the
crown chakra. "Dvadasante" thus often refers to the crown chakra.
However, Jaideva Singh maintains it refers to the four spaces
between the five upper chakras (each called a dvadasante, he
maintains), especially the area from the eyebrow chakra to the
crown chakra. It is important to remember that dvadasante refers to
the highest. The idea is to merge the mind into the void of pure
Being that arises when the motion of the in-breath and the motion
of the out-breath are merged throughout the body. It is important
that the verse stresses the entire body, not some particular spot.
Using the breath in the following practice is simply a means to give
the awareness access to meditating on Spanda, which means
meditating on Shakti, which, as verse 20 explained, is the entrance
to the Self. This is what dvadasante means: moving to and
meditating upon the Self as the Self (rather than as an object of
awareness).

Practice. This is a very important meditation. Do it daily for 45

minutes. It has three parts. You do one part for as long as it takes
you deeper into Shakti and pure Being, then you switch to another
part that takes you deeper. There is no fixed order of switching, just
do one that takes you deeper, it is a matter of trying ans staying
with what works.

1) Sit in a meditative pose and do the warm-up as described in verse

47. Then feel the entire body, inside-out, and imagine it is a void
filled with vibrating energy. Follow your breathing without interfering
with the body's spontaneous rhythm. Gradually sense that not just
the lungs are breathing, but the entire body, and do this in such a
way that you feel like the body expands in all directions on the in-
breath and contracts again on the out-breath. Feel the body as a
mass of subtle energy. On the in-breath sense that this mass of
shakti expands out through every pore of the skin. On the out-
breath let go and merge with the void. Keep at it for a while in a
calm, steady breathing rhythm Gradually your awareness will slip
into an intense feeling of presence in the entire body as vibrating
pure Being. When the mind thus dissolves into this dynamic void in
and around the entire body, let go of the awareness of the breathing
rhythm and merge with this vibrating presence of pure Being....
When you are out of pure Being, once more pick up the practice
until you again merge, and so forth for the entire meditation period.

2) The meditation described under verse 28.

3) Let go og all methods and practices and simply merge into pure
Being and bliss.

If you have had your kundalinishakti awakened through shaktipāt, or

by good fortune from practice, then this practice will fill your body
with blissful, vibrating Shakti, known as Spanda. If not, you will feel
the void as empty, not as a throb of bliss.

See verse 48.

Swami Lakshman Joo interprets dvadasante in this verse as referring

to the void of the ajna chakra (between the eyebrows). He advises
to first feel the void between the eyebrows, then to feel it
permeating every cell and pore of the body. One should then fill the
mind entirely with this void and let the mind merge with it. He does
not involve breath but basically it is the same practice since the
focus only initially is on the ajna chakra and the main meditation is
on the void permeating the entire body. With reference to the
explanation above and verse 28 and 30 it is more likely to mean the
crown chakra, rather then the eyebrow chakra.

51. By surrendering the awareness to the highest Self every

moment, however and wherever, then day by day the
fluctuations of the mind will diminish and one acquires an
extraordinary state.

"The highest Self" is a translation of "dvadasante", which has been

explained in the previous verse. The verse says one should focus on
dvadasante "however" one finds fit, which means dvadasante here
can not be a specific practice linked to a specific location, but that it
must be a special condition or state of being. The practice suggested
below will bring this state of being to ones awareness and one
should then hold on to that state. Remember dvadasante really
means transcending the highest limit and merging with the Self. So
this verse instructs one to merge with the Self whenever and
however.
Practice. Right now, while reading this, follow your breathing in and
out. Get a sense that the entire body is breathing and is expanding
on the in-breath and contracting on the out-breath. Gradually get a
sense of a dynamically vibrant void that contains both motions, let
this fill your awareness. Do this as often as possible during the day.
Make it a habit to have this awareness when ever opportunity arises.

- - - On meditations for dissolving identifications - - -

52. Imagine the passing time as a fire that consumes your

entire city, and contemplate that. Finally one will feel
tranquility and become That.

"City" is a metaphor for everything you identify yourself with: your

body, your mind, etc. You are asked to give it up.

Practice. The point is, only pure Being is left when your body and
mind is gone. In meditation, you can imagine parts of the body
vanishing one by one: Begin with the toes and the feet, then the
legs, arms, torso and finally the head. Then finally give up the mind.
Only pure Being will remain.

53. Similarly imagine the entire universe as burnt up.

Having meditated thus with unwavering and one-pointed
awareness one becomes the supreme.

Here the focus is not on the process of burning up, as in the

previous verse, but rather on the vividly imagined situation that the
entire universe has already been burnt up.

- - - On meditating on more and more subtle elements - - -

54. By meditating on subtler and subtler principles of ones

own body, the world or the universe, one finally arrives at
the supreme.
Practice. Do the warm-up described under verse 47. You then have
begun meditation on the gross elements of the body. Then consider
that you are perceiving or sensing the body and let your awareness
become filled with the observation, the sensing, of the body. Then
turn your awareness to the observer, the sense of an I which
receives the observations. Let go of the observing and simply let
your awareness be filled with the I-ness that previously observed. It
is not a matter of reflecting on the various manifestations and
structures of personality, it is a matter of sensing the innermost
sense of being an individual entity, not the I, but the I-ness. As you
meditate on this, you will realize it is also a construct and by letting
go of that, you enter freedom. By absorption into this freedom you
merge with the Supreme, which is the Self in the absolute sense.

The above practice is known as "atmavyapti". You can begin with

any object, not just the body. You could also begin with a mental
object, a mantra, and proceed as described till you reach atman, the
Self.

55. After meditating on the gross and subtle shakti in the

range of twelve, one enters the heart and meditates there.
Then one becomes free and attains liberation.
"Range of twelve": The word used is not "dvadasante" but
"dvādashaochare" which means "range of twelve". The "gross and
subtle shakti" covers the entire range of energy from the energy-
flow with breathing to the most subtle oneness with the Self. This
practice is reminiscent of the previous, but here one meditates on
subtler and subtler shakti, rather than subtler and subtler principles.
"Range of twelve" thus means from the most gross to the most
subtle and finally to the Self.

Practice. Follow the breath as it moves in and out of your nostrils.

Feel as if it moves down to the heart on the in-breath and up to the
nostrils on the out breath. In the beginning the energy associated
with this will be a little crude, but it will soon be sensed as more and
more subtle. As you sense it more and more subtly, you will discover
it gains in intensity. Soon you will feel a warm pressure in the heart
chakra. Gently shift your focus of attention to this and enter into the
center of it. Sense the warm pressure grow and expand on both the
in- and out-breath. Then, as you sense a very subtle yet strong
energy in the heart and you have entered the heart-space
(hridakasha, see verse 49), let go of breath-awareness and merge
with the shakti and space in the heart. Finally let go of I-ness and be
free. Remember "to enter the heart" is used as a metaphor for to
enter the Self.

56. By meditating first on the course of the entire world, go

from the gross form to the subtle and beyond, then finally
the mind dissolves into the Self.
Practice. The entire world is ever changing -- and so are you as part
of the world. As you contemplate the ever changing nature, you
realize the universe is not substantial, but is a fluctuation of energy.
Then meditate on the fluctuating energy until finally you realize the
fluctuation is not substantial either but is like a wave in an utterly
unmanifest and silent energy. Realize you are also this, then the
mind dissolves. (See verse 54).

57. In this was one realizes that everything in the universe

is Shiva-tattva, by meditating on that the highest state
arises.

"Shiva-tattva" is the ultimate, the Absolute. By meditating on that,

one merges with the highest reality. This is very advanced, you see
Shakti in everything and it is very blissful.

- - - On meditation on void - - -

58. O great goddess, one should concentrate on the entire

universe as void and like this also dissolve the mind. Then
one will experience absorption in the Absolute.
"Absorption in the Absolute" is a translation of "laya". Laya simply
means absorption or dissolution, but is a technical term in yoga that
is synonymous with samadhi and signifies the absorption of limited
awareness of I-ness into the Self. There are several stages of laya,
but undoubtedly atyantika laya is meant, which is the ultimate
absorption of the subject into the Self. This absorption is the same
as freedom from identification with the limited I-ness in Self-
realization, then laya is not absorption, but dissolution of ignorance.
"Absorption" is dual: there is a subject that gets absorbed into an
object, in dissolution this duality gets dissolved.

59. Look inside an empty pot in such a manner that you fix
your attention on the void inside and leave the enclosure
aside. Dissolving the enclosure will at once lead the mind to
become absorbed in void.
You could do this with anything or anybody. Look at the outer form,
then imagine the interior as void, then dissolve the form.
Interestingly you will soon meet your own I-ness. You will see your
self as observer. Once you see your self as observer, imagine it as a
hollow shell, then remove the shell and you will be left with the basic
duality of ignorance, which means a subject-object relationship
without a subject and an object, just pure duality based on I-ness
and It-ness. Let go of this duality and you are in the Self.
60. By gazing at treeless rocks or mountains, where there is
nothing for the mind to dwell on, the fluctuations of the
mind become less.

It could also be an open stretch of land, where there are no trees,

nor rocks or mountains. In fact nothing for the mind to dwell on, so
preferably no houses or roads either. When there is nothing to think
about, fluctuations of the mind ceases. Of course, mind could
become occupied with itself, so you have to remain extroverted.

61. Think of two things. When you succeed, give up both

and dwell in the middle between them. As you master this,
the essence arises.

"The essence " is a translation of "tattva". This word can mean many
things from the Absolute to subtle layers of creation. Here it
undoubtedly means the essence, the Self.

Think of two things, anything will do. Take an apple and an orange
for example. You can think of both as a unit, but that would not be
thinking of two things. First think of the apple, then skip the apple
and think of the orange. What happened in between, as your
attention went from one to the other? There was a short instance of
blankness. Hold on to this blankness, it is the middle where
awareness may become aware of itself. When awareness becomes
aware of itself, it is an entrance to the essence, to the Self.

You could also mentally repeat a mantra once, then skip it and
mentally repeat it again. What happened between the two
repetitions? There is a small void which is "the middle between
them" and where you should do your best to dwell. With a little
mastery of this, one may enter the middle at will and use it as an
entrance to the Self.

62. Casting aside any dispositions, the restrained mind is no

longer like the changing conditions or feelings. In this
middle stance true meditation blossoms.
"Dispositions" is a translation of "bhava", which means any
sentiment or feeling. Here you take anything that already is in the
mind, then you give it up. Then something else pops up and you
give that up too. Between each you find the middle, also spoken of
in the previous verse. You should meditate on that middle stance of
freedom from dispositions, where awareness becomes aware of itself
and there is an opening to the Self.

This verse is sometimes translated as meaning one should focus on

a single feeling and that within its center awareness blossoms. This,
however, is in contradiction of the first line of the verse. The first
words of the first line are "Bhāve tyakte niruddha", meaning
"dispositions of the mind should be given up, or restrained". The
famous definition of yoga, found in Patanjali's Yoga-sutras (I,2),
states "chittavritti niruddhah", meaning yoga is "giving up, or
restraining, the fluctuations of the mind". The similarity is striking. It
is reasonable that the second line does not refer to the center of an
emotion or disposition, but to the center as mentioned in the
previous verses, which lies between two thoughts or feelings.

63. Concentrate, with an unwavering mind, simultaneously

on the body and the world as pure consciousness. Then the
supreme arises.

Once your Shakti as awakened and it fills the upper chakras, you will
begin to see everything as Shakti. Then this meditation comes
naturally and will lead you into unity consciousness.

- - - Fusing in- and out-breath - - -

64. By the fusion of the in-going and the out-going breath

the yogi attains equilibrium and becomes able to properly
manifest ultimate wisdom.
This verse is sometimes taken to refer to the point between the two
breaths (in- and out-breath), however, the instruction is to fuse both
the breaths, it is not to be aware of the absence of breath in
between. This fusion comes about by reversing the flows of
prānāshakti normally associated with the in- and out-breath. See
also verse 50.

Practice 1. Follow the body's natural breathing rhythm; breathe

through the nostrils. Focus your attention at the ajna chakra, located
at point between the eyebrows, and imagine the nostrils beginning
from there and also merging there. Feel the breath pouring into the
chakra on both the in-breath and the out-breath. Feel the chakra
expand on both the in-breath and the the out-breath. On the in-
breath imagine shakti being pulled up through the nostrils and into
the chakra. On the out breath. imagine shakti being pushed upwards
through the nostrils and into the chakra. Here the fusion happens on
the out-breath. It is beneficial to make the out breath. twice as long
as the in breath

Practice 2. Breathe through the nostrils. Feel the heart chakra in the
middle of the chest. Feel the ajna chakra between the eyebrows.
Feel a connection between them. Now follow the natural rhythm of
your body breathing. On the in-breath sense air rising from the heart
chakra to the ajna chakra, on the out-breath sense air descending
from the ajna chakra to the heart chakra. Love and bliss will arise.

- - - Stabilizing bliss - - -

65. When one with the bliss of the Self one should
contemplate ones own body, or the entire universe, as filled
with bliss. Then, through ones own nectar, one becomes
able to live the supreme bliss.
This is a very important verse. It teaches how to stabilize the bliss
that fills you in meditation. The practice is straightforward. See also
verse 48.

- - - A good laugh - - -

66. O gazelle-eyed one, when seeing a great trick

performed, great joy arises which illumines the essence.
This is a difficult verse. The meaning of "kuhanena" is debated,
though the root of the word plainly means "juggling" or "trickery".
"Kuhanena prayogena" has been translated as differently as "when
seeing a great trick performed", "when tickled under the armpits"
and "by applying the performance of austerities". The latter
translation is problematic, since "kuha" is "a rogue", "a cheat", and
"kuhana" mainly means "hypocritical and false sanctity", though it
can mean "interested performance of religious austerities". Swami
Lakshman Joo holds to the armpit translation. The word "kuhara",
though, does not mean "armpit", but merely "cavity", and
"prayogena" means "to perform a trick on stage" or "to apply", not
"to tickle". Undoubtedly the meaning of the verse is: "When you get
a good laugh, great joy arises which illumines the essence". If you
get a good laugh from being tickled under the armpits, that is fine.
If you get it from watching somebody perform a trick, that is fine
too. See also verses 70 and 71.

Practice. When you sit with a group of friends who are into
spirituality, and when you all laugh heartily at something, feel the
energy of the laughing pervade the room. When the laughing fades
out, sit with the intensity of joy in the atmosphere around you. All
be quiet and meditate on it by feeling it, by merging with it, then
you will experience an illumination of the essence. Not the essence,
but an entrance to it. If you get hold of it, merge with it and then let
go, you can enter the essence.

- - - Shakti in the spine - - -

67. By blocking all the channels prānāshakti slowly crawls
upwards (through the spine). When it feels like an ant,
enhance it and supreme bliss arises.

"Channels" is usually understood to mean the senses, but it

undoubtedly means all the channels which vital force, "prānāshakti",
can leave the body through, which should include the anus and
genitals. Considering that prānāshakti arises from the root center
and that the anus and genitals are the main channels through which
prānāshakti may flow instead of flowing up the spine, it is likely that
"channels" includes these. But first sentence is merely a prerequisite
to get prānāshakti to rise up the spinal column. Once it rises and
feels like an ant crawling inside the spine, one should enhance the
flow of energy and will then be about to enter supreme bliss. This
enhancement is the main practice.

Practice. Sit in a meditative posture. Close the eyes and mouth.

Slightly contract, hold and release the muscles in the perineum. This
blocks the channels to the anus and genitals and forces the
prānāshakti to rise up the spine. Do this repeatedly until you get a
sensation in the spine like an ant crawling there. Then focus one-
pointedly on this feeling in the spine and enhance it. This will give
rise to a greater surge of shakti rising up the spine and lead towards
supreme bliss.

See also verses 28, 29.

68. Throw the joyful mind into the middle of the plant-stem,
filled with fire or air, and be united with the recollected
bliss.

This verse is a continuation of the previous verse. "The middle of the

plant-stem" is the innermost channel in the spine. As the tickling
sensation in the spine intensifies with the stronger flow of shakti, it
can change to a feeling of fire in the spine or a rushing stream of
hot air. One should unite ones already joyous mind with this and
merge in supreme bliss as kundalini rises and fills the brain. The
phrase translated as "united with the recollected bliss" is sometimes
translated as "bliss of sexual union". The words used is
"smarānandena yujyate". "Smarānanda" means to remember or
once again recollect (smara) pure bliss (ananda), but "smara" can
sometimes mean sexual love. "Yujyate" means "to be yoked" or
"desired union". The "desired union which is pure bliss", is the union
of Shiva and Shakti, meaning the merging of kundalini into pure
Being in the brain. In contexts such as this, "yuj" means "union with
the Self" and "yujyate" means "the wish to be so absorbed in
meditation that one enters union with the Self".

69. Initially union with Shakti causes excitation, but

absorption into Shakti finally leads to that bliss which is the
essential nature of Brahman and is ones own Self.

Brahman is the Absolute, pure Being. As Shakti rises in the spine, as

described in the two preceding verses, one gets excited if
unaccustomed to it. But one has to ignore the excitation and merge
with the Shakti.

- - - On meditating on joy when Shakti is absent - - -

70. O queen of gods. By hugging, kissing or embracing joy is
felt. By one-pointed remembrance of this, even in the
absence of Shakti, bliss arises.

This verse and the next four are meant for those who do not have
Shakti awakened and therefore can not meditate on Shakti. These
verses say that bliss can be experienced even in the ab sense of
Shakti if one meditates one-pointedly on the remembrance of
pleasure. It is important to note the instruction is to meditate on the
remembrance of the sense of pleasure, not on that which causes the
pleasure, nor to indulge. This, and the following, are somewhat
similar to the practice mentioned under verse 66, where one
meditates on the energy of a good laugh, rather then the laugh, and
uses this as an entrance to void and the Self.

71. When in great joy from obtaining something or seeing

relatives, or when ever bliss arises, one should meditate so
as to absorb the mind in that bliss and merge with it.

See verses 70 and 66.

72. By meditating on the joy of taste that was obtained from

eating and drinking, and filling your awareness with it fully,
the joy then becomes supreme bliss.

Again the point is to meditate on joy, not on the actual eating or

drinking. You have to transcend the subject-object relationship. If
you do this while eating and drinking, you are somewhat likely to
becomes distracted by the eating and drinking and lose the ability to
become absorbed in the joy. In that case remembrance of the joy
will work better, as advised in verse 70.

73. As a result of concentration one will experience the

same joy in a song as in other pleasures of the senses.
Yogis, by being absorbed in that and ascending beyond the
mind, become one with the Self.

This verse clarifies the practices described above by stating that it

does not matter what sensual pleasure gives rise to the joy. It also
clarifies by stating that it is by ascending beyond the mind that
oneness with the Self occurs. In other words, there is no point in
staying in a joy to which the mind and senses are attached; it is the
concentration and absorption in the joy that opens the door to the
self, not sensuality.

Practice. Lay down on a bed and listen to some nice music,

preferably with headphones so you won't be distracted. Relax
completely and just listen to the music. Listen attentively. Be aware
of what each individual instrument is playing. Don't thinks about it,
just listen and be very, very aware. Don't compare this passage with
a past passage, or a passe you know will come, just be utterly in the
present moment and be fully occupied with listening to as many
facets of the music as possible. Continue with uninterrupted
awareness of the totality of the music. The mind will eventually
surrender to just listening and even body consciousness will fade. In
such moments there is an entrance to the Self and bliss may arise.

74. Whenever the mind is satisfied and the mind is held one-
pointedly there alone, there the nature of supreme bliss will
manifest.

This verse concludes the above verses by summing up the principle

to apply. It also makes it clear that the above specifics, food, music,
etc., were just examples, for we are now told that "wherever the
mind is satisfied" and "is held one-pointed" is suitable for meditation.
If tending to your flowers absorbs you, fine use that as a meditation,
but be prepared to let go of the tending of flowers as soon as Shakti
emerges and you sense the Self.
This verse is about a special kind of meditation, it is not about living
life in a narcissistic and irresponsible manner.

- - - Prior to sleep (turiya) - - -

75. Before falling asleep, but after awareness of the outer

sense objects has faded, bring the mind into that state
which Paradevi illumines.

"Paradevi" is another name for supreme Shakti. You of course need

to know and have access to this "state which Parashakti illumines"
before you can benefit from this practice. This state between sleep
and wakefulness, that is neither, is known as "turiya", which means
"the fourth". The other three are waking, dreaming and dreamless
sleep. Turiya can be accessed between either. To access turiya
before falling asleep, you should be acquainted with it by habitually
entering samadhi during meditation.

- - - On using illumination for meditation - - -

76. Gaze into a space that appears variegated by the rays of

the sun or a lamp, as if it is illuminated by your own Self.

This practice is not what is known as tratak, in which one fixes the
gaze at a steady flame for a prolonged period. In tratak one stares
at the flame for a while until the image of the flame is imprinted on
the mind. then one closes the eyes and visualizes the flame in the
third eye. This verse, however, speaks of "variegated"
("shabaleekrite") space or light, not the steady light used in tratak.
On should gaze into the room with the sense that the light
illuminating the various things in the room, is the light of the Self.
This is somewhat similar to the practice described under verse 73,
only there it was music, hear it is light.

Practice 1). Sit in an illumined room and move your attention from
the objects to the light illumining everything. There is no need to
stare or to avoid blinking, just relax and turn your attention from the
objects to the sense of sight. Cease reflecting on the things you see,
just fill your awareness one-pointedly with the unified sense of light
falling on everything. Imagine this light permeating everything, even
yourself. See everything as the light. Imagine the light is the Self,
then be the Self.

Practice 2) . Sit in a room and meditate a while. Enter samadhi and

open the eyes. Feel the light illumining the room is the light of the
Self, then the bliss inside will extend to the outside. This practice will
help stabilize samadhi into everyday activity.

- - - On mudras and asanas- - -

77. When seeing the supreme attainment, light is thrown on

(the yogic practices of) karankini, krodhanā, bhairavi,
lelihānā and khechari.
"Seeing the supreme attainment" means when in samadhi due to
Shakti having merged with the Self in the brain. "Light is thrown on"
is here a metaphor for understanding the real meaning of. The
mentioned five yogic practices are so called "mudras". "Mudra"
literally means "seal" and is commonly known as a special class of
postures somewhat reminiscent of the more well known yogic
postures called asanas. The importance of a mudra, however, is not
the posture -- otherwise mudras would have been a class of asanas
and not a class of their own. The word "asana" simply means
posture and mudras are distinct from these. This verse explains that
when in deep samadhi, one will realize the real meaning of a
number of mudras. This real meaning is that a mudra is a state of
consciousness where the outgoing flow of awareness, or shakti, is
stopped, or sealed, and the awareness rests in the Self. Hatha yogis
have developed a number of practices that try to create conditions in
the body conducive to these states, and these practices are
mundanely known as mudras. This verse also indicates that these
mudras may occur spontaneously during deep meditation, which
anyone with a truly awakened kundalini will testify to. The
mentioned mudras are as follows:

Karankini mudra. One views the entire body, down to the skeleton,
as dissolved into the space of pure consciousness.

Krodhana mudra. This is a distinctly psychological mudra where the

energy of anger is drawn into the Self. Any emotion, not just anger,
will do.

Bhairavi mudra. Here one has open eyes, but awareness is totally in
the Self.

Lelihānā mudra. The entire universe is seen as pure consciousness.

This is actually a Shakti mudra because seeing the entire universe as
pure consciousness is the same as seeing everything as Shakti.

Khechari mudra. The entire universe is seen as containing pure

Being. This is actually a Shiva mudra because seeing everything as
containers of pure Being is the same as seeing everything as
containers of Shiva.

Once your Shakti is awakened there is no need for the above

mudras as they occur spontaneously within and effortlessly.

78. Sit on a soft seat with the weight on one buttock and
hands and legs relaxed. Then the mind becomes full of the
transcendental.

The posture is basically to fold one leg and place the foot under the
thigh of the other leg... If you place the other leg on top of the first
and fold it too, and then place the hands on the knee, then you have
the hatha yoga posture known as dhyana veerasana. This is a
strange verse, and to the best of my knowledge no one has become
full of the transcendental merely by adopting this posture. The
posture is, however, conducive to meditation. it is important that the
verse does not say your become the transcendental, as in the initial
verses. We are here dealing with inferior practices.

Swami Lakshman Joo interprets this verse to mean you should sit on
both buttocks with your hands and feet without any support... and
that by "doing this act your individual consciousness will rise to the
supreme full state of universal consciousness". I think Lakshman Joo
is imagining results here, also this practice is in the category of
inferior practices.

79. Sitting in a proper posture, curve the arms and hands

into half circles and join them into a circle. By absorbing the
mind into the space under the armpits peace will come.

"Proper posture", means a posture for meditation. Place the back of

one hand on top of the palm of the other and rest them in your lap,
then you have formed the described circle. Some say you should
hold the hands out in front of your, others, over the head. By letting
the mind become absorbed into the encircled space, peace soon
comes to the mind. It is noteworthy that the verse does not speak of
transcending or becoming the transcendental, but speaks of peace...
a state of mind conducive to meditation. Lakshman Joo maintains
that the verse proposes to find the space under the armpits and see
what vacuum there is, then to let the mind become absorbed in that
vacuum.

- - - One-pointed awareness - - -

80. Gaze steadily at an object while filling your attention

with it. Thus removing the minds base, pure Being is
acquired.

"Pure being" is a translation of "Shiva". Removing the minds base

means that awareness becomes free of identification with the mind.
You can trick the mind into this state by turning your attention
totally towards a single object. Then when there is no other thought
in the mind, awareness can become aware of itself and by letting go
of the object and diving into the pure awareness, one may enter into
pure Being, the Shiva state.

Practice. Sit comfortably and calmly look at an object without

staring. Some say your should not blink, but that is wrong. Do not
get into any self-competing about how long you can avoid blinking,
because that is a distraction. Just let your eyes blink when they want
to and ignore the blink. The practice is not a matter of how well you
can control the eyelids, but of filling the mind totally with a single
thought-object and then letting go when the mind is no longer self-
centered.

- - - Miscellaneous practices - - -

81. Open the mouth and place your awareness in the middle
of the tongue. Mentally think of the consonant "hhh" in that
space and let the mind be dissolved in peace.

Some say this verse refers to khechari mudra, but I think not. In
khechari mudra the tongue is folded back and pushed up behind the
palate. This is not something many can do and yogis, bent on
performing this, usually have to cut the root of the tongue and also
massage and stretch the tongue. This operation takes six months
according to Shivananda. The verse, however, does not say anything
about folding the tongue backwards, it merely speaks of the middle
of the tongue in the middle of the open mouth. Swami Lakshman
Joo maintains the mouth should be closed and only the space inside
the mouth made large.

82. In the posture one adopts while sleeping, or any other

posture, one should imagine the body as without support
and concentrate on that. By thus destroying one's mind one
instantly destroys intents and other dispositions.

"Body without support" means first imagining the seat or bed is

gone and then giving up the body altogether. Even remove the
support the body has in the mind. When the body no longer has any
support in the mind, it is gone. Then when the mind meditates on
no body, the mind is full of void and there is no mind, so ultimately
destroy the mind also. Then dispositions and intentions are
destroyed and there is just pure Being.

83. O Devi, when slightly rocking the body, or when it is

rocked by sitting in a moving vehicle, be peaceful and
meditate on the feeling of a divine stream and it will be be
achieved.

The "divine stream" is undoubtedly a stream of kundalinishakti up

the spine. What will be "achieved" is the actual flow of
kundalinishakti up the spine. Jaideva Singh maintains the word
"augha", meaning "stream, flood, rush", is meant as a metaphor for
the continuation of yogic teachings. This just makes the verse
cryptic. I see no reason to understand the phrase "augha"
metaphorically when it makes clear sense literally. Understanding
the stream as a stream of shakti is supported by the methods of the
first verses and by the fact that the present verse is dealing with
rocking the torso. Anyone with an awakened shakti will recognize
the practice below.

Practice. Sit in a meditation posture. Close the eyes and meditate for
a while. Raise your kundalini. Then very slightly rock the spine from
side to side. You rock the torso, of course, but center your
awareness in the spine. Imagine and sense a flow of shakti up the
spine and it will soon flow. You could also slightly rock back and
forth or make small circular motions.

- - - On the supreme vision of the Blue Being - - -

84. O Devi, having clearly seen pure akasha with continuous

and steady awareness one will at once reach the body of
Bhairava.
If you have had this experience, the meaning of the verse is
immediately clear. If not, one will feel compelled to translate the
word "akasha" as "sky". In the latter case the verse will read
something like "reach the body of Bhairava by gazing upon a clear
sky". This verse, however, describes the highest and most mystical
and sublime of all spiritual experiences. Here is how I experienced it:
I meditated upon an intense longing for God. I became utterly
absorbed in this longing; it had no object and no subject, there was
just longing for God and a massive state of bliss. In this deep
meditation, I saw a small blue dot against a blackish background in
the forehead. This blue dot is what Muktananda calls the blue pearl,
so we will stick to that name. I had never seen this blue pearl before
nor heard of it. I was drawn into the blue pearl and suddenly I
entered an infinite space of pure consciousness. To my amazement
it was the exact cyan-blue color of a clear mid day sky. I was in
infinity, this infinity was pure and extremely intense bliss and love. It
is pure lovebliss. This is the level of consciousness that is referred to
by the word "akasha". I was in IT, pure Being, Self-realization I
could have stopped here and been content, but the longing for God
was with me and I in this pure akasha brought forth my longing for
God. Then out of the blue pure consciousness a blue Being
emerged. This Being, I much later learned, is he who is called
Bhairava. I focused on him and surrendered to him completely, then
we merged as one and I became unconscious. During this
unconsciousness I was imparted knowledge of spiritual practices and
was given the ability to give shaktipāt. Only much later did I come
across the scriptures of Kashmir Shaivism and recognized the
insights I had been given in an instant. To the best of my knowledge
Muktananda is the only one to have had and mentioned this
experience before.

This verse is usually understood as a meditation on the sky

("akasha"). However, such a meditation is described in the next
verse.
- - - Meditation on the clear blue sky - - -

85. Enter the clear light of the Self by contemplating the

space of the entire clear sky as if it is situated in the crown
of the head and is the size and stature of Bhairava.

This meditation mimics the experience described under previous

verse. However, the word used here is "viyat", meaning "sky", and
not "akasha" as in the previous verse. As you can see from the
comment to the previous verse there is no translation for the word
"akasha", though it is usually translated as "space". The phrase "the
size and stature of Bhairava" does not mean in the mythological
anthropomorphic form known in hinduism, it means to sense the
infinite blue space permeating the brain as pure Being. Some
translators understand "moordhni" to mean "the forehead" rather
than the crown of the head, and this is also a good meditation.

Practice. Look at the clear, blue sky for a while. Then close the eyes
and visualize it permeating the brain and the top of the head.
Imagine it to be pure Being, the Self.

- - - Various methods - - -

86. When again of limited knowledge, in duality and

engrossed in the outer world of ignorance, one should
consider the manifest world as Bhairava's gestalt and as an
experience of the infinite. This dispels the clouds of
ignorance.

When the wisdom gained in meditation is diminished during the day,

one can help stabilize it by considering the entire world, and
everything going on in it, as a play of consciousness or as the divine.

87. Similarly one should consider the terrible darkness of

the moonless night as the gestalt of Bhairava.
Literally it says "the dark fortnight" which is a reference to the
moons darkest phase.

88. Also one could consider the extreme darkness inside,

when the eyes are closed, as spreading in front of the eyes.
Contemplate it as the gestalt of Bhairava. Be one with that
and become the Self.

"Spreading in front of the eyes" should be understood to mean

spreading everywhere outside. Again Bhairava stands for the
Absolute. One should not visualize the personified hindu deity, but
should imagine the darkness as permeated with the absolute to the
utmost degree.

89. Similarly one could restrain any sense from stimulation

and from that obstruction enter the non-dual void where
only the Self shines.

Actually, the word "indriya" not only means the five senses, but also
the associated five organs of action (tongue, hands, feet, anus and
genitals). So the stanza advises restraint of both the senses and the
activities. This amounts to meditating and turning the attention
inwards. Once one has let go of the outer world and has let go of
any urge to act, one can enter the non-dual void that is the Self.
Without something to experience and without something to act upon
or with, there is only non-dual void left. Even the urge to meditate
must be given up along with the urge to enter the void. Actually,
you are the void already, so there is nothing to enter. You just let go
of distractions.

90. O Devi, by reciting a great "a", without any trailing "m"

or "h", there spontaneously arises a torrent of insight into
the supreme Lord.

"The supreme Lord" means the Self. This recitation should be

uninterrupted, since it is to be "great" and there is no end to the "a".
This means it should be mental, otherwise the recitation will be
terminated by the lack of breath. Such a meditation will make the
mind one-pointed, will withdraw awareness from the senses and will
eventually lead to an opening to the Self.

91. Recite a letter ending with "h" with one-pointed

concentration. In the void when "h" is over, the mind
becomes supportless and touched by the eternal Brahma.

"Eternal Brahma" means the absolute Self. Such a letter could be

"ah". It is the trailing "h" that one lets the awareness be absorbed
in, and it is the void when it ends that is the important point of
meditation. Again it is recommended to do it mentally. When a
thought ends and before another begins, there is the void in which
the Self is accessible.

92. When one meditates on ones own self as limitless space

in all directions, then it is revealed that the gestalt of ones
consciousness is chiti shakti.

"Chiti-shakti" is difficult to translate. Patanjali in Yoga-sutras (IV, 34)

describes it as the transcendental Self acting as awareness without
ever being involved in the phenomena of awareness, but this is only
half the story, the other half is that chiti shakti never has been
anything but pure Shakti. From this meditation one realizes that one
is one with Shakti. This realization is in the nature of Self-realization.

93. If one pierces any limb of the body with a needle, then
fill your awareness with the sensation and use that to move
into Bhairava.

You can either use the pain caused by an accident or you can create
a small pain yourself.

- - - On transcending the psyche - - -

94. Contemplate that you are not any aspect of the psyche
what so ever. In the absence of such notions and thoughts
you become free of the fluctuations of the mind.

This includes the mind, feelings, ego and even I-ness. When you are
free of any such false identifications, you also become free of the
fluctuations of the mind in both senses: the fluctuations will
temporarily cease and when they return, you will not be caught by
them.

95. Name and parts reside within the delusive māyā and are
caused by māyā. By reflecting thus on the nature of the
different constitutive principles, one becomes inseparable
from the Self.
"Parts" is a translation of "kalā" which means a constituent part. Kalā
is, however, one of the five "kanchukas" (coverings of the Self,
aspects of ignorance). All five catch, or engross, awareness and
cover the Self. The five kanchukas are:

1. Kalā limits the power to do.

2. Vidyā limits the power to know.
3. Rāga creates likes and dislikes.
4. Kāla creates a sense of time.
5. Niyati limits free will.

"Māyā" is commonly translated "illusion". It refers to the strange

situation that though everything is the Absolute and vibrating Shakti,
one merely sees things as limited phenomena. In particular one
identifies with ones name and psyche, rather than with the Self. The
five kanchukas together with māyā veil the Self.

The stanza suggests one reflects on every aspect and level of

creation as being a play of consciousness, an illusion.

96. Having seen a flash of desire spring up, observe it and

pacify it. Thus what has arisen will be reabsorbed.
Reabsorbing a desire means realizing its original nature as Shakti.
When the desire is calmly observed, and one sees it as Shakti, there
is opened a door to the Self. If one gets caught in the flash of
desire, one will not be able to reach the Self, so one has to calm the
desire and step out of it. The desire does not have to be
extinguished, but one needs to step out of it and witness it. Then it
will naturally be seen as a fluctuation of Shakti and one can reach
the Self, which ultimately is pure, unmanifest Shakti.

97. Ask yourself: When I have no desire and no knowledge,

then what am I? Indeed you are pure Being! Absorbed in
such contemplation, identifying with pure Being, you
ultimately become pure Being.

This verse asks the question: When you remove everything you
identify with, what is left? It then answers: The Self is left. Question
yourself in a similar manner: Who am I? Who is asking this
question? If I find an answer to the question, I can still ask who is
accepting that answer. So I must be pure Being alone. What is pure
Being and how can I realize it? If I realize it as something separate
from me, it can not be my Self, for I can still ask: Who realized it? If
it is something I must grow into, it must be of a changing nature,
and therefore I can ask: Who witnesses the change?

98. When desire or knowledge arises, fix the mind on it with

one-pointed awareness and consider it a manifestation of
the Self, then realize the ultimate.

This practice is very good to do during meditation when your

samadhi gets disturbed by a desire or thought.

99. As knowledge is without a cause, it is baseless and

deceptive. In reality knowledge does not belong to anybody.
Contemplate like this and reach the Self, o dear one.
The ultimate reality of anyone is not the knowledge they possess,
though people generally identify themselves as possessors of
knowledge and beliefs. The ultimate reality is pure Being. If you
contemplate knowledge and remove its apparent cause, you
understand knowledge is deceptive. All knowledge is bound to
phenomena relating to each other, either objective phenomena,
subjective phenomena or phenomena of language. If you remove
the relationship, the knowledge becomes baseless. Identification
with the possessor of knowledge then falls away and one realizes
even the possessor of knowledge is an illusion. One may then reach
the Self.

100. Everybody's nature is pure consciousness, not some

particulars. Therefore contemplate that all persons are
pervaded by That and transcend relative existence.

"That" refers to the ultimate, to pure Being.

101. When feeling lust, anger, greed, delusion, pride or

jealousy one should fix the mind motionlessly on it. Then
the underlying pure Being alone remains.

"Pure being " is a translation of "tattva". This word can mean many
things from the Ultimate to subtle layers of creation.

When in the grip of strong emotions the mind is restless and

agitated, so the easiest thing to concentrate on is the present
emotion. One should concentrate so completely on the emotion that
the mind no longer wanders or thinks about the cause of the
emotional turmoil. Then "tattva" remains and here we can
understand tattva both as the underlying energy of the emotion or
as the Self, since it is possible to enter into either (but understand
they are not the same). In either case awareness is withdrawn from
the drama and freedom is attained. It is not a question of seeking to
get out of the emotion, nor of seeking to get completely into it, it is
a question of one pointed awareness on the emotion as an object
separate from one self. Once that is achieved the Self can be
realized. The emotion itself is immaterial, just as its justification and
raison d'être is. The emotion is solely an object of concentration and
the concentration is what one should surrender to and go completely
into. Then one will attain freedom from the emotion, the emotion
may still be there, but one will be free and will have generated an
opening to the Self.

102. Meditate on everything as imagined, like a magic trick

or a painting. Thus seeing everything as transient,
happiness arises.

Once one begins to sense Shakti or pure Being in everything, this

practice will give rise to happiness. If, however, one does not have
access to Shakti, bliss and pure Being, this practice may give rise to
a sense of emptiness and meaninglessness. Such is of course not
desirable and it is therefore recommended that one first engages in
practices to awaken Shakti and bring one in contact with pure Being
and bliss.

103. O Bhairavi, awareness should not dwell on pain or

pleasure, but on the center where only the essence remains.

"Essence " is a translation of "tattva", which means ones essence or

the ultimate. Tattva can also mean various subtle layers of
manifestation, but that meaning is unlikely in this context.

104. Having abandoned identification with one's body, one

should contemplate "I am everywhere" with a firm mind.
When one sees beyond duality, one becomes happy.

"Identification" is a translation of "āsthā" which literally means

"consideration", "regard" or "zeal". Thus some translate the verse as
suggesting to abandon consideration for the body, but disregard of
the body does not lead to the non-duality spoken of. The phrase
may also be translated as abandoning attachment to the body, but
such attachment can only be given up when identification with the
body has been abandoned. This is a matter of giving up the I-ness
associated with the body, not of disregarding the body.

105. Contemplate that at the very beginning of being

intently occupied with something, knowledge or desire does
not yet exist within. Indeed such are born everywhere else
(than in the Self). Contemplating thus one arrives at the
universal soul.

"Being intently occupied with" is translated from "ghat, ghata" in

"ghatādau". Often the verse is translated as saying "knowledge and
desires reside everywhere, also in jars", which is quite peculiar.
"Ghata" does also means "jar" or "pot", but together with "ādau"
(meaning "at the very begriming"), translating "ghatādau" merely as
"a jar " seems reductive. "Ghata" could also be read as meaning "a
cluster" and the verse then reads that "initially clusters of knowledge
or desire do not reside within", which amounts to the same meaning
as the present translation. "The universal soul" is a metaphor for the
Self, it is translated from "sarvagah", which literally means
"omnipresent".

- - - On non-duality - - -

106. Everybody's consciousness divides between subject

and object. Yogis, however, are very mindful of this relation.

A "yogi" is either one who strives for union with the Self and is well
on the way, or one who has reached such union. In either case, the
Self will be recognized in everything, both subject and objects.
Initially, if the yogi has merely realized the Self as pure Being, or
void without Shakti, the yogi will know from inner experience that
everything is the Self and will therefore be very mindful of the
relationship between himself and others or objects. Such a yogi will
se others as objects, but know them as Self and will most likely
consider this tantamount to seeing the Self in others, but there is
still a duality between manifest and unmanifest. A more advanced
yogi with a well awakened Shakti will directly sense Shakti in and as
everything and will know from experience that Shakti and pure Being
are one and the same. With progress the relationship between pure
Being and Shakti becomes less and less distant and ultimately they
are one. At that point the yogi will recognize everything as Self, it no
longer is a question of Self in other, it is other as Self. Here the
duality between unmanifest and manifest is gone.

107. Contemplate all consciousness as your own, even in

another's body. Abandoning consideration of ones own
body, one soon becomes all pervasive.

What is abandoned is identification with one's body. As this deepens,

one progressively becomes aware of pure Being.

108. Having made the mind supportless, one should not

engage in thinking. Then, o gazelle-eyed one, the limited
self will merge in the Self and the state of Bhairava will be
attained.

It is important that the verse states the prerequisite to not engaging

in thinking is a mind without supports. Most commentaries will say
that a supportless mind is a mind without thoughts, but that
contradicts the verse which clearly makes a division between the
minds supports and the minds contents. The verse says that to
disengage in thinking, you must first have removed the minds
supports. The second sentence of the verse makes it clear that the
main point is to merge the limited self into the Self. You can of
course not merge the limited self into the Self unless you are
somewhat familiar with both the limited self and the Self. You step
out of the small self by first removing the minds supports, then by
being disengaged in thinking and stopping thoughts and fluctuations
of consciousness.
To make the mind supportless is to step out of it and into pure
Being, the Self. You do not have to merge with the Self, but you let
go of involvement with the activities of the mind and, most
importantly, you let go of identification with the mind. Once
identification with the the mind is gone, the mind no longer has any
support. You can then disengage thinking. Disidentification and
disengagement will go back and forth between each other, and
progressively awareness will rest more and more in its own purity of
being. With disidentification and disengagement, the awareness
merges back into its source: the Self.

109. Parameshvara is omniscient, omnipotent and

omnipresent, hence my nature is Shiva. By meditating thus
one becomes Shiva.

"Parameshvara" means the most supreme and highest divinity. It is

a synonym for Shiva, or Bhairava, which is a synonym for the
absolute. Contemplate this: If God is omnipresent, there is no part
of you that is not God. If the absolute is omnipresent, there is no
part of you that is not the absolute. It is not oneness by
participation, because that participation will in itself be the absolute.
You are the absolute, and with this realization it becomes clear that
Shiva and Self are not only inseparable, they are one and the same.

110. Just as waves arise from water, flames from fire and
light-rays from the sun, so all the different aspects of the
universe arise from me, Bhairava.

We see waves as separate individual phenomena, yet they are

inseparable from the ocean. Similarly with flames from fire or the
suns light. In the same way everyone is inseparable from the Self.
Everyone is already Self-realized, already enlightened; ignorance is
like a wave that has forgot it is the ocean and thinks it is a separate
little self.

- - - Various practices - - -
111. Whirling the body round and round, suddenly fall to the
ground and be motionless. By stopping the energy of
commotion the supreme state appears.

"Whirling round" is a translation of "bhrāntvā" which also means

"having roamed about". You could also walk for an extended period,
until your body is in a state of commotion. Then stop, lie down and
become motionless.

112. When the energy of mental agitation is dissolved, due

to being unable to comprehend something or when the mind
is dissolved, then at the end of the dissolution Bhairava's
form remains.

The mind is active when trying to comprehend something, and this

can be considered an energy of agitation. This energy of agitation
can be dissolved when one is unable to comprehend the matter at
hand and gives up, or when one directly dissolves the mind. When
this dissolution is accomplished, there is no mind and only pure
Being remains. This does not mean one should try to develop a state
where one gives up trying to understand anything at all, for that in
itself is an agitation of the mind.

113. O Devi, listen, for I am telling you this tradition in its

entirety. Merely by fixing the eyes in a steady gaze, Kaivalya
will arise at once.

"Kaivalya" is absorption into the Self.

114. Contracting the openings of the ears and also the lower
openings, meditate on the place of unstruck sound and
enter the eternal Brahman.

You contract the lower openings by contracting the muscle of the

perineum. To contract the openings of the ears, simply close them
with your fingers or the palms of your hands. The unstruck sound is
a sound that arises of itself; it is neither a vowel or a consonant.
"The place of the unstruck sound" is "anahata", the heart chakra in
the middle of the chest.

115. While standing at the top of a well or abyss look

steadily into the deep hole. Free your mind of fluctuations
and immediately the mind will dissolve.

116. Wherever the mind goes, outside or inside, there the

state of Shiva is. Since Shiva is all-pervasive, where else
could the mind go?

The state of Shiva as all-pervasive refers to the curious fact that

once your Shakti is fully awakened and has reached the brain, you
begin to perceive Shakti in and as everything around you. This
perception is of course perceiving the state of Shiva as all-pervasive
since Shiva and Shakti on this level are one. Creation is a
manifestation of the dynamic principle of the absolute; this principle
is Shakti. The unmanifest aspect of the absolute, known as Shiva,
remains unmanifest and omnipresent.

117. No matter where your awareness is led through the

sense of sight, by contemplating that alone as Shiva and
letting the mind be absorbed you become full of your
essential nature.

"Shiva" means the Self, pure Being. Any sense will do, not just sight.

118. At the beginning and end of sneezing, in terror or

sorrow, at an abyss, fleeing from a battle, in curiosity or at
the beginning or end of hunger; such states resemble the
state of Brahma.

"Gahvare" is translated as "at an abyss", but can also be translated

"in confusion" or "before an impenetrable secret" or "in a cave". The
point being that one is confronted with something impenetrable and
is stuck. In all the examples given, there is either a momentary or
prolonged stopping of the mind. When you sneeze, the mind goes
blank for an instant and there is only the dynamic presence of
vibrating shakti. The verse does not advocate immersing yourself in
fear or sorrow as such, but rather immersing yourself in the
mindless state of shakti out of which the intense and overwhelming
emotion or action springs and by which it is driven.

119. When memorable objects arise in the mind, such as a

country one has seen, let the mind go. Thus making the
body supportless, the mighty Lord who pervades all may be
sensed.

What makes this practice work is the time gap between the
presence of your body and the mind. When you engage completely
in the memory, the body's presence in the now and the minds
presence in the past can open a gap in consciousness. Give this gap
your full awareness and find pure Being. The phrase "manas-tyajet"
is sometimes translated as "leave the mind", but it is rather in the
sense of leaving the mind to itself, letting it focus on the memories,
and disregarding it. The body becomes "supportless" when the mind
leaves it and identification with the body goes away. When the mind
is engaged in the past, it is currently disidentified with the body and
this disidentification opens the mentioned gap into which one can let
ones awareness become aware of itself. As the next verse explains,
one can do this with present objects also, not just memories.

120. Momentarily gaze at some object, then cancel the

impression and stay in pure consciousness. Then, o goddess,
you become the void.

"Nivartayet" is translated as "cancel", it means to annul, wipe-out.

Some translate it as "slowly withdraw from", however, there is no
mention of speed, nor of withdrawal. You simply give up the
impression and notions associated with it.
Practice: Shortly gaze at an object, then close your eyes and have
the object in your awareness. Wipe out the impression of the object
and you are left with void which is pure Being. ... When you do this,
you will find that the object is soon replaced by some other object
by the mind. Either a visual object or a thought. But notice the gap
between the initial object and the new one. It may last only a
fraction of a second, but it is there. Go after that.

121. From the devotion of one who is completely detached

emerges a kind of intuitive understanding known as
Shankara shakti. By regularly meditating on that shakti,
such a one finds Shiva.

Devotion here is intense devotion to god. Shiva, Shankara and the

Self are synonymous and Shankara Shakti means the pure Shakti of
the Self. It is a common misunderstanding that devotion in itself will
lead to Self-realization. Devotion in itself is inherently dualistic and in
order to reach the Self, this duality must be given up. What this
verse makes clear is that it is not the devotion as such, but the
shakti released as an effect of devotion that is a doorway to the Self.
The devotee should meditate on that Shakti.

122. When perception is on a particular object, then other

objects fade into void. By meditating on that very void, even
whilst the particular object is still perceived, one attains
tranquility.

The void underlies all mentation, therefore one can meditate on void
even though there is an object in the mind. The mind does not have
to be blank in order to meditate on void.

123. Inferior knowledge, which some consider pure, is

considered impure by those who have experienced the Self.
In fact it is neither pure nor impure. Only freedom from all
thoughts gives happiness.
"Experienced the Self" is a translation of "Shambu darshane".
"Shambu" is Shiva or the Self. "Darshan" means "vision" in both a
literal and metaphorical sense. "Shambu darshane" is to merge with
the Self. It could also refer to meeting the blue being, who is
Shambu/Shiva. Also it could refer to the teachings of Kashmir
Shaivism. "Freedom from all thoughts" is an understatement; it is a
translation of "nirvikalpa" which means absence of any kind of
fluctuations of consciousness.

124. The spirit of Bhairava is everywhere, even in people.

Apart from that nothing exists. Merge with that and attain
it.
"Spirit of Bhairava" is translated from "Bhairavo bhāvah", which
means more than Bhairava's "spirit", it also means "state" or
"being".

Repeatedly merge with Bhairava, which is the Self, and you will
attain the state of Bhairava, which is Self-realization

125. Treating friend and foe equally. Preserving equanimity

in honor and dishonor. Realizing Brahma is totally full, one
becomes happy.

Brahma is the Absolute, the Self.

126. One should neither dislike nor like. Being liberated

from likes and dislikes, one finds the fullness of Brahma in
the middle.

"Dvesha" means "dislike" or "hate". "Rāga" means "desire",

"affection", "longing", "passion". Once you find the Self, you rest
between these extremes.

127. That which is unknowable, that which is ungraspable,

that which is void, that which is unimaginable ... all that is
Bhairava. By contemplating thus realization will eventually
come.

This is a description of pure Being by negations. Likewise by

radically rejecting every notion about what Bhairava is and by
rejecting everything that negates Bhairava, one will eventually arrive
at Bhairava.

128. By fixing the mind on the external space, which is

eternal, supportless and omnipresent void beyond
comprehension, one enters non-space.

"Non-space" is pure Being. It is remarkable that Bhairava is

described simultaneously as non-space, omnipresent and as void,
but it is so.

129. Wherever the mind dwells, instantly leave it aside and

thus make the mind supportless. Then one becomes
waveless.

"Waveless" is a metaphor for absence of fluctuations of awareness.

130. Pervading the entire universe, resounding everywhere

with fear and peril. By constantly repeating the word
Bhairava with this understanding, one becomes Shiva.

"Fear and peril" means the ego and ignorance is in danger. Losing
identification with the ego can cause fear, but in reality there is
nothing to be afraid of.

131. When I-ness, my-ness, etc. assert themselves, be

inspired to meditate on that which is supportless and let the
mind go there.

When assertions like "I am" or "this is mine" arise, let go of such
notions and other similar supports and let the mind dwell upon its
own nature of awareness. Thus awareness watches awareness.

132. Attain fulfillment by meditating every moment on the

meaning of: Eternal, omnipresent, supportless, all-pervasive
lord of everything.

133. By being firmly established in the understanding that

everything that exists is as groundless as a magic trick, one
achieves peace.

134. How can the changeless Self be captured in knowledge

or action? Knowledge concerns external objects. Thus the
universe is empty.

Knowledge and action change; the Self is unchanging. The Self is

awareness, Shakti and pure Being. The verse specifies that the
universe in truth is empty since its knowledge can not capture the
Self.

135. For me there is neither bondage nor liberation, they

only frighten the cowards. This is a reflection in the mind
like a reflection of the sun in water.

"Me" is the Self speaking.

136. On contact, all the senses produce pain and pleasure,

etc.. Considering thus, leaving the senses aside and abiding
in the Self, one stays in the Self.

The pleasures of the senses are inseparable from pain. Only the bliss
of the Self is stable and in order to reach this bliss, one should keep
the senses from contact with their objects during meditation. In
other words one should withdraw the awareness from the senses
and turn it inwards towards the Self. Since the Self is pure
awareness, this turning awareness towards the Self is letting
awareness become aware of itself. It is also transcending the
innermost limits of awareness. It is also becoming silent and it is
becoming saturated with vibrant Shakti, which is lovebliss.

137. Knowledge elucidates everything and this elucidation is

of the Self. Since by nature they are the same, one should
contemplate the unity of knowledge and known.

"Knowledge" is a translation of "jnāna" which can mean knowledge

in a secular, dualistic sense, but also the highest wisdom of Self-
realization. The point here is that the known is structured in
consciousness and that the cognition, or "elucidation", inherent in
knowledge is of the Self. Since consciousness is of the Self, there is
no difference between knowledge and known. If one realizes this
fully, the mind with all its knowledge will be realized as vibrant
Shakti, which is the Self.

138. O dear one, that state of Bhairava is when the set of

four dissolves: the mind, consciousness, energy and small
self.

Pure being does not need a mind to be, nor does it need
consciousness, energy or an ego. Pure Being simply Is and it is your
essential Self.

- - - Finale - - -

139. O Devi, I have summarized 112 means to becoming

waveless and by which people become enlightened.

"Waveless" refers to absence of fluctuations of the mind and of the

awareness. This verse summarizes the essence of the 112 means as
"becoming waveless". This reminds of Patanjali's famous definition
of yoga as absence of fluctuations of consciousness.

140. If established in even one of these one becomes

Bhairava. Ones speech will be able to confer curses and
blessings.

"Confer curses and blessings". One established in Bhairava will not

be disposed to curse anybody, since his nature as lovebliss will be
fully realized. Such a person will, however, be disposed to give
blessings and one of the most interesting blessings is shaktipāt.
When established in Bhairava, one can give shaktipāt through
speech -- as well as through other means.

141-142a. O Devi, such a one becomes free from old age and
mortality, he acquires special powers, like the ability to
become infinitely small. He becomes the darling of yogis and
the master of spiritual gatherings. Such a one becomes
liberated while alive, and unaffected by karma.

The verse lists a number of results of awakening. First the simple

results are listed, then the more and more important ones. 1) One
loses identification with the ageing body. 2) "Animā" is one of a
number of special yogic powers, it is the ability to become infinitely
small. Whether such powers are to be understood as referring to the
mind or the body is unclear. 3) One becomes a true teacher, able to
teach even devoted yogis. 4) One is liberated while alive and
unaffected by karma. Karma is the law that every action will have a
reaction, even across several lifetimes.

142b-144a. Devi replied: O Shiva, if such is the embodiment

of the supreme, then according to the established rules, who
is to be invoked and what is the invocation? Who is to be
worshipped or meditated upon? Who will be gratified by
such worship? To whom should invocations be made and to
whom should oblations be offered during sacrifice? How
should these be done?

144b. Bhairava replied: O gazelle-eyed one. Such practices

are exterior and a gross form of spirituality.
145. By repeatedly merging with the Self in meditation, that
is also a form of mantra repetition. The sound of ones Self is
the highest mantra.

"Sound of ones Self" is a metaphor, the Self does not have any
sound. Next verse clarifies this by reminding that true meditation is
awareness without any form or support. If the Self had a sound, that
would act as a form and support.

146. True meditation is an absolutely steady awareness

without any form nor support. Meditation is not imagining
some body with eyes, face, hands, etc.

This verse makes it clear that all the verses in Vijñānabhairava,

when speaking of Bhairava, Shiva, etc., do not mean the
mythological anthropomorphic form, but pure Being. What is
meditation with support? Virtually every kind of meditation has some
method or other and is therefore with support, but the goal of all
meditation is to transcend the method and become supportless. In
other words: a meditation method that does not incorporate getting
rid of the method will not lead to the supportless state and will not
lead to Self-realization.

147. True worship is not offering flowers etc., but making

ones mind firm in nirvikalpa. This happens in the supreme
void where true worship indeed is dissolution.

"Nirvikalpa" means "nirvikalpa samadhi", which is the meditative

state where awareness is supportless. In this there are no
fluctuations (vikalpas) of the mind or of awareness. Since there are
no fluctuations, it is equivalent to void. Similarly dissolution is
described as devoted surrender to the Self in void.

148. Whatever the current effect, by being established in

any of the practices, day by day the state of fullness
develops to absolute satisfaction.

This a very encouraging verse. It says that no matter what level

ones practice may be at, if one perseveres, then it will surely lead to
the goal.

149. Real oblation is when all the elements, all the senses,
the sense objects and the mind are offered in the fire of the
supreme void using awareness as the means.

"Oblation" is a translation of "homa" which is a traditional hindu fire

offering. "The means" is a translation of "sruchā" which means the
ladle used in a homa to pour offerings into the fire.

The point here is that there is no higher spiritual endeavor or

religious ritual above surrendering oneself totally to the void of the
Self. How should one do this? With the help of ones awareness; by
making it turn back on itself and making it supportless.

150. O supreme goddess, here real sacrifice is characterized

by the pleasure of supreme bliss. O Parvati, this bliss arises
from the destruction of all sins and protects all.

Mythologically "Parvati" is the consort of Shiva; Parvati is thus

another name for Shakti.

This verse supplements the previous one by explaining that even

though one offers oneself into void, it is not empty, but is supreme
bliss. The Self is bliss. It is not that some meditative act gives rise to
a joyful emotion, it is simply that supreme bliss is the nature of the
Self and that Self-realization is supreme bliss in and of itself. There
is no duality in this bliss. One is not blissful because of something.
There is just bliss and that is that. There is not someone having or
experiencing this bliss; you are that bliss.
151. The most supreme meditative state is the state of
being absorbed into the Shakti of Rudra. How can there be
any other worship and anyone else to be gratified?

"Rudra" is another name for Shiva. "The state" is a translation of

"kshetram" which literally means a field or an area. Some translate
this as "place of pilgrimage", but "bhāvanā parā", meaning "most
supreme meditative state" modifies the word "field" and makes it a
metaphor for a state of being.

This verse continues the line of thought in the previous verses. Now
we are informed that the highest meditative state is to merge with
Shakti. In this state there is neither worshipper, worship or
worshipped (verse 153 makes this explicit). It is very important to
understand that there is no difference between what is designated
by the words: the Self, void, supreme bliss and Shakti.

152. Bliss beyond description is the essence of the Self.

Ones own Self is verily everywhere. Absorption into ones
Self as such, is said to be the real bath of purification.

Again we are reminded that the Self in its essence is supreme bliss.
There is no difference between the supreme bliss and the Self and
the supreme bliss is not an emotional reaction to something.
Therefore there can be no higher purification than to merge oneself
into that bliss again and again.

153. The worshipper and the objects offered in worship, by

which the transcendental is worshipped, are all really one
only, so what is this worship?

The worshipper refers to the small self, which one ultimately realizes
to be a manifestation of the Self. What is offered is the small self
and the fluctuations of the mind and awareness. What is worshipped
is the transcendental Self. Ultimately the small self, the fluctuations
of the mind and the transcendental Self are one in and as Shakti.
This being the case, how can one really speak of a worship? The
next two verses explain what is really meant with sacrificial worship.

154. Having swiftly moved breath and life, by ones will the
curled up form of the supreme goddess stretches out and
goes to the supreme space of all transcendent and
immanent.

This is about awakening and rising kundalini through use of

breathing techniques. "Breath" is a translation of "prāna". "Life" is a
translation of "jiva" and is often used for the in-breath, while "prāna"
designates the out-breath and not just breath in general. Thus the
meaning is to move the in-breath and out-breath in a special way.
By controlling breath in special ways, the vital force is controlled and
moved. However, "jiva" also means "small self" and to move the
small self is to rid oneself of identifications. "The supreme goddess"
is a name for Shakti. Shakti is here described as curled up, which
refers to the state of Shakti known as kundalini. Kundalini lies curled
up in the root chakra and it is the goal of yogic manipulation of the
breath to awaken kundalini and straighten it out, get it into the spine
and bring it into the brain. How to achieve this awakening and
straightening is described in the methods of verses 24 - 29. Basically
it is control of in-breath and out-breath, while giving up
identifications in surrendering to supreme bliss. "The supreme space
" is the crown chakra, which is the goal of the awakened
kundalinishakti and where kundalini finally makes her supreme
resting place.

155a. By attending this sacrifice and staying in it full of

supreme bliss, then by Devi one enters the supreme and
attains Bhairava.

"This sacrifice" refers back to the previous verse and is the

awakening and arousal of kundalini. "Devi" is a name for
Kundalinishakti, thus the verse says that by the grace of kundalini
one attains the Self. When one can stay focused and without any
fluctuations of the mind, and then uses the breath to awaken and
rise kundalini, then kundalini will take one to the supreme.

155b-156. Repeatedly the out-breath makes the sound "Sa"

and the in-breath the sound "Ha". This particular mantra
"Hamsa" is always repeated by the soul. It is repeated
21600 times during a day. As here indicated such a mantra
repetition of Devi is easily available, however it is difficult to
perform for the ignorant.

The last sentence indicates that an awakened kundalini is the

prerequisite to getting benefits from such a mantra repetition, more
so as Devi is synonymous with kundalini shakti.

157. O Devi, this which I have told you is the best of all
teachings and leads to paramāmritam. Do not ever reveal all
this to just anybody.

"Paramāmritam" literally means "supreme ambrosia" but it is a

metaphor for the state one is in when kundalini has reached the
brain and merged with pure Being.

158-161a. Especially do not reveal it to cruel or evil disciples

with no devotion to their guru. Only reveal it to excellent
disciples whose minds are free of fluctuations and who are
spiritually well advanced. It should without doubt or delay
be given to devotees of enlightened teachers. O deer-eyed
one, those who have renounced their village, country and
homeland, who have renounced sons, wives and relatives, to
all these initiation should be granted. All is temporary, but
this supreme wealth lasts forever. Even life may be given
up, but paramāmritam should never be given up.

"Paramāmritam" , see verse 157.

161b-162. Devi replied: O Shankra, I am now fully satisfied.
Today I have understood the essence of Rudrayāmala
Tantra and also the heart of all the forms of Shakti.

"Rudrayāmala Tantra" is a now lost book about the union of Shiva

and Shakti.

163. Having spoken thus, the goddess, steeped in delight,

embraced Shiva.
Spanda Kārikās

Comments on the Divine Vibration

A new translation and commentary

Introduction

A "kārikā" is a collection of explanations about a philosophical

subject. The subjects at hand being Spanda, which is a technical
term for the divine throb or vibration out of which everything arises
and which permeates everything. Spanda is the dynamic aspect of
Shakti, which is the energy of the Self. Spanda is not a fantasy or a
merely philosophical concept, it can be experienced and felt directly.

Spanda Karikas is a classic text of Kashmir Shaivism from the 10'th

century AD. Some ascribe authorship of the Spanda Karikas to
Vasugupta, others ascribe it to Kallata, a disciple of Vasugupta. But
whoever wrote it, it is an important text of Kashmir Shaivism and its
content is unique.

Spanda Kārikās

1) We praise that Shankara, who is the source of all forces

and by whom, in a mere twinkle of the eye, the universe
springs forth or is absorbed.
"Shankara" means the Absolute.
"Twinkle of the eye" is a translation of "unmesa", which can also
mean "coming forth".

2) The pure nature of Him, from whom this universe comes

into existence, is not obstructed anywhere.

"Him" refers to Shankara, the Absolute.

3) One's own innate spirit remains untainted through

different states, like waking, dreaming, etc., where divisions
occur.

After having having praised the Absolute as the source of the

cosmos, the text turns to the individual person and states that he
arises out of pure being ("one's own innate spirit").

4) States of consciousness such as I am happy, I am

miserable, I am attached, etc. clearly all depend on a primal
state on which they are strung together.

"Strung together" like beads on a string should be understood in the

sense that the primal state of pure being not only supports the
relative states, but that the relative states have indeed sprung from
the primal state.

5) That is the highest wherein neither pleasure or pain exist,

nor where cognizable objects or cognizer exist, but which is
not the ignorant state either.

It is important to understand that this highest state is not a dull

blankness, it is vibrant life (Spanda) and is your Self. From this Self
pleasure and pain, as well as cognizable objects and cognitions, will
be witnessed. One will not be caught up in them.
6) Because the divisive activity confuses one and makes one
foolishly believe oneself to be divided, one should patiently
destroy and annihilate this persistent condition in toto.

"The divisive activity" refers to the dynamics of consciousness, such

as afore mentioned pleasure, pain and cognitions.

How is this annihilated? The next verses explain.

7) Carefully obtain the essence and examine it with zeal. Do

this because everything is produced from it by His free and
omnipresent play.

To "obtain the essence" means to get Self-realized or at least to get

to know the Self through direct experience.

8) Why should you be concerned with removing the urging

desires, when you with your own strength can merge with
the pure being of the Self?

Traditional yoga teaches you have to restrain yourself and kill urges,
fluctuations of the mind, etc., but here we are told that such
strenuous practice is not necessary at all. One can simply step out of
it and into the Self.

9) Even one who is incapable of doing this, due to his

persistent impurities, may reach the highest state when his
agitation disappears.

If one can not do the highest practice, described in the previous

verse, on can resort to calming down the agitations within. When
agitations cease, then the silence can function as an opening to pure
being. The next verse confirms this.

10) Then, due to such natural merit, knowledge of the ever

present characteristic of the doer will emerge. At that time
he knows and does all that is desirable.

Getting rid of persistent impurities and calming agitation is

merituous. The more so if it leads to merging with pure being. Here
pure being is called "the doer", though in truth pure being does not
act as such; what is meant is the source of action, of doership. The
next verse clarifies this.

11) How can He, the ruler whose inherent nature is to

smilingly observe, be as if in the cycle of deception?

Now pure being is called "the ruler" and it is made clear that the Self
is a happy witness to everything and is not caught up in the action
and play of consciousness. Oddly, this is not the reality for most
people, for most it appears as if the self is caught up in
psychological dramas and inner turmoil. This verse states that
though it may seem this way, it is in actual fact not the case. The
Self is eternally free.

12) Nothingness can not be the object of meditation since

awareness will be absent there. Nothingness is not absence
of ignorance. Thus claims of experiencing nothingness are
just opinions and convictions.

This verse refutes the common misconception amongst yogis that

the Self is an empty void, nothingness. It also states that any claims
of experiencing or having experienced nothingness are
epistemologically unsound. If the nothingness really is nothingness,
then there can not be a cognizer of it, nor a memory of it, hence it
can not be spoken about. Therefore, anyone who claims to have
realized nothingness is merely stating beliefs.

13) Therefore consider nothingness to be a fake object of

knowledge, somewhat like deep sleep. It is not by
recollection of nothingness that the Self is known.
In short, seeking nothingness leads nowhere.

14) There are two states: "the doer" and "the done". The
product of deeds is subject to decay, but the doer is
imperishable.

There is a thin line separating pure being (the doer) and what
springs from one's pure being in the form of something done. This
separation ensures that the doer remains free from the done. In
other words that ones essential being remains pure. Though this is
not your experience unless you are Self-realized, it is never the less
also the case for the unenlightened. The unenlightened, however, is
not capable of retaining awareness at so subtle levels of
consciousness and therefore is not aware of the supreme purity of
the Self.

15) In kevala samadhi only the effort of doing vanishes. One

who does not know better thinks kevala means the doer has
ceased to be.

"Kevala" means "alone" or "absolute". This type of samadhi is what

comes the closest to void, but even here awareness of the Self
remains.

16) However, the inner Self, which is pure being, is the

abode of all knowledge, and everything arises out of it. It
can never cease to exist just because something objective is
not perceived.

"All knowledge" is a translation of "sarvajñatva" which is often

translated as "omniscience". However, as the context does not deal
with supernatural powers, the given translation is the more likely.
Similarly "everything arises out of it" should not be understood as
omnipotence, it refers to the duality of doer and done, mentioned in
verse 14.
17) The fully enlightened yogi has uninterrupted awareness
of the Self throughout all three states, whereas others are
only aware of it at the beginning and end of each state.

"The three states" are waking, dreaming and deep sleep. It is

possible to become aware of pure being in a flash just before falling
asleep and just when waking up. Similarly pure Being can be
experienced during sleep just before a dream arises and just when
the dream ends, but this requires much practice and is of little
benefit. This verse does not advocate making a practice out of this.
The sole point is to show that the Self is already here. The Self is not
something that has to be developed or something that one grows
into. The Self is your Self already, you just have to realize it.

18) Shakti along with supreme maya appears as both

knowledge and knowable. As such the foundation is
omniscient, so what is there but pure intelligence?

"Māyā" is a technical term that is often translated as "illusion",

however, this is unsatisfactory. Originally māyā meant "creative
power" and refers to three basic forces of nature, called the three
gunas, responsible for creating, maintaining and destroying
phenomena. "Māyā" acquired the negative meaning of "illusion" in
Vedanta, but in Kashmir Shaivism māyā indeed is a creative dynamic
force.

"The foundation" is of course pure Being, which is one with Shakti.

The text here turns towards the question of how the relative world
inside (knowledge) and outside (knowable) arises. The answer is
that Shakti and māyā are responsible for that. The next verse
clarifies the relationship between Shakti and māyā.

19) Spanda flows forth as the gunas, which never cease to

be Spanda. Therefore nothing can ever obstruct what the
enlightened has realized.

"The gunas", see previous verse.

Here we are introduced to Spanda, and we are informed that the

gunas, meaning also māyā, are a manifestation of Spanda. The
previous verse informed us that there are two principles: Shakti and
māyā, but now we are told that māyā is a manifestation of Spanda,
leaving us with two other principles: Shakti and Spanda. What, then,
is the relationship between these two? Spanda is the primal vibration
or throb of Shakti. Spanda is not different from Shakti, the word
Spanda simply denotes Shakti in action. Pure Shakti is one with pure
being and as such is unmanifest and absolute. When something
arises out of pure being it is Shakti manifesting it, but the correct
term for this active manifestation is Spanda. Some misguided
teachers teach that there is a polarity between Shakti and Shiva
(pure being), but this is not so: the are one, have always been one
and eternally will remain one.

The beauty of this is that once you are Self-realized, you can never
lose it again. Where should it go? Self-realization is realization of
that prior to the gunas, meaning prior to change.

20) However the gunas make healthy, but unenlightened,

people fall down into the dreadful course of samsāra, so
hard to get out of.

"Samsāra" is the cycle of transmigatory existence: Birth and rebirth

in a seemingly endless cycle, where one is tangled up in the
consequences of ones actions (karma) and the desires to act and
experience as a limited individual ego.

21) Therefore, one should constantly exert oneself to the

utmost to discern the Spanda principle. Then one will soon
attain the Self even in the waking state.
It is important to note that Self-realization takes you out of samsāra,
because the Self is prior to the fluctuations driving samsāra. The Self
can be realized as pure being alone or as Shakti or as Spanda or any
combination. In either case one will get out of samsāra. But realizing
the Self as Spanda is so much more fun than merely realizing pure
being alone. This is because, if you realize Spanda, you perceive the
absolute at play in everything, which is very blissful.

22) When greatly exasperated, overjoyed, confused or

running for your life, take refuge in the stable foundation of
Spanda.

No matter what happens or what state you are in, it is Spanda at

work. Therefore you can realize Spanda in anything or any state.
The prerequisite to this is of course that you have some
acquaintance with Spanda, which is most easily acquired through
meditation and shaktipat initiation. Without shatipat, it will be very
difficult to realize the Spanda principle.

23) Hold on to this state of Spanda. Abide in Spanda by

deciding to submit to what ever Spanda bids.

Once you have become acquainted with Spanda, you would do wise
to practice perceiving, or feeling, Spanda as often and as clearly as
possible.

24) Abiding in Spanda, the sun and moon set and Shakti
follows the sushumnā path to brahmarandhra.

The "sun" and "moon" refer to the two subtle energy channels
(nādīs) called pingalā and idā. They are the normal conduits of life-
force (prāna shakti), but in order to reach enlightenment one has to
change the flow so that shakti rises through the central channel,
called sushumnā, located in the center of the spinal column.
"Brahmarandhra" is the location of the crown chakra on the top of
the scull. The goal of kundaliniyoga, Shaktiyoga or Spandayoga (the
three are the same) is to get kundalini-shakti to brahmarandhra and
merge Shakti with pure being in the crown chakra. This is no easy
task, but by abiding in Spanda it happens by itself.

25) Then, when by this means the moon and the sun remain
hidden, some enter the great heaven and become fully
enlightened, but the ignorant merely enter a state of stupor.

"When the moon and the sun remain hidden", means when shakti
has ceased to flow through idā and pingalā. The verse points out
that it is not enough to simply stop the flow of shakti into idā and
pingalā, you have to get the shakti flowing in sushumnā. If you
merely turn off idā and pingalā, nothing more will result than a
stupor reminiscent of deep sleep. If, however, you get shakti flowing
in the spine and up to "the great heaven" of the brain, then you will
eventually "become fully enlightened".

26) When on this powerful path use mantras endowed with

the power of omniscience. Advance beyond reasoning and
the embodied soul.

"Mantras" are phrases or words one mentally repeats, or merely

remembers, in a more and more subtle manner in order to reach the
Self. One classic mantra is "Soham". Remember the syllable "soo" on
the in-breath and "hamm" on the out-breath.

"Endowed with the power of omniscience" makes it clear that not all
mantras are equal. A preferable mantra is one whose meaning
embodies the supreme.

"Advance beyond reasoning and the embodied soul". You are not
your mind and you are not the personality you presently occupy in
this incarnation. In order to achieve Self-realization you have to
move your awareness out of identification with these.
27) There, in that suitable state of serenity, which can never
be known as an object, the mind of the aspirant gets
dissolved into Shiva.

"There" means "beyond reasoning and the embodied soul", as

stated in the previous verse.

"Suitable state of serenity" is the state of supreme bliss. If you are

not in supreme bliss, you are not in a state suitable to merge with
Spanda. If you can not merge with Spanda, you can not realize the
mind as Shakti and not dissolve fully into Shiva. "Supreme bliss"
must be understood clearly as a characteristic of a state, where you
have transcended everything manifest (hence it can not "be known
as an object"). Mere happiness or joy will not do at all.

"Shiva", as in all Kashmir Shaivism texts, refers to the supreme state

of pure being. You can get a kind of Self-realization, which is
perfectly viable, where you have only realized the unmanifest pure
being, not the mind as Spanda. This kind of Self-realization does not
include supreme bliss and can be a rather unpleasant state, since
everything may seem utterly meaningless, empty and illusory.

28) Because the limited individual is essentially one with

pure being, which is the cause of all limited sentiments, the
limited individual identifies with the awareness he has of
these sentiments.

Rhetorically, this verse is a bit odd in that it expresses reality from

both the enlightened view and the ignorant view at the same time.
The enlightened one is one with pure being and thus does not
identify with the sentiments. On the other hand the non-enlightened
person, the limited individual, identifies with the sentiments. The
verse maintains that this identification comes along because the
sentiments are merely fluctuations in pure awareness which is
essentially Self. In other words: because they are essentially You,
you identify with them, but because you identify with them, you lose
the sense of Self and become restricted to the fluctuations of the
mind.

29) Thus there is no basis of thoughts, words or meanings

that is not Shiva. The experiencer of pleasure and pain is
always and in everything abiding as the sentiment of
pleasure or pain.

"Shiva" again means pure being.

"Abiding as" ... Pure being and Spanda are one, and everything
arises out of Spanda, therefore there is nothing that is not your pure
being (Shiva). From this it follows that when you experience
pleasure and pain, it is a fluctuation of Spanda, which is basically still
your pure being and your essential nature as Self.

30) He who is blessed with this understanding and sees the

entire universe as play, he sees the Self continuously and is
beyond doubt liberated while living.

Here is described the state of liberation. But what about those who
are not liberated, but are merely serious meditators? The next verse
clarifies.

31) This is the arising of pure meditation in the meditator's

awareness, in which the aspirant of resolute will has the
realization of his pure being.

If you only have the experience described in the previous verse

temporarily while you meditate, then that will also take you to your
Self.

32) This is the attainment of the nectar of immortality that

gives Self-realization. This is initiation for liberation that
bestows Shivahood.
"Nectar of immortality" is translated from "amrita" which has many
associated meanings. It can refer to the rising of kundalini up the
spine. It can also simply mean Self-realization since the Self is
immortal and blissful.

"Initiation for liberation" is actually "initiation for nirvāna" ("nirvāna-

diksha") . "Nirvāna" literally means "blown out" (like the flame of a
candle) or "extinction". What goes away is false identifications and
ignorance about the Self.

33) The great benefactor brings that about, which the will
requests from the heart. During the waking state, He makes
the sun and moon rise in the embodied man.

"The great benefactor" is Shiva.

"Requests from the heart" means the yogi's deep longing for Self-
realization.

"The moon and sun" refer to the two nadis idā and pingalā and the
in-breath and out-breath. . Making the sun and moon "rise" means
to utilize the flow of breath to get their mother-energy, kundalini, to
rise up the sushumnā in the spine . The two shaktis of idā and
pingalā are linked to the breath. On the in-breath shakti flows in idā,
on the out-breath. in pingalā. By following the breath while sensing
energy rising in the spine, the two shaktis can merge and enter the
spine. This may actually awaken kundalini and give rise to the
blissful experience of Spanda described above, as well as the
"nirvāna-diksha". This practice can be done "during the waking
state", meaning throughout the day.

34) Similarly, in the dream state, He vividly reveals the

desired object in response to the prayerful request. During
the dream state He resides in sushumnā.
"The desired object" is still the yogis heartfelt desire for liberation. If
one has practiced as described in the previous verse, then the shakti
will operate in sushumnā even during the dream state.

35) Otherwise, in the case of worldly people, the generation

of images happens during dreaming and waking in accord
with the character of the person.

"Worldly people" means anybody who has not been subject to the
"nirvāna-diksha" mentioned in verse 32.

36) Surely, as an object may be seen indistinctly at first,

despite ones full attention, it will later become clear when
observed with ones full power.

37) Similarly the highest truth at last becomes firmly

established for the persevering yogi using his strength in a
one-pointed manner.

Verse 36 and 37 together state that just as your eyes can trick you
but you can get out of the illusion by concentrated effort, similarly
you can get of the illusion of false identifications by concentrated
effort.

38) Just as a starving man can still his hunger, so can a

weak man achieve his goal by resorting to That.

"His goal" is still Self-realization.

"That" is the focused will fused with Spanda, and also the practice
described under verse 33.

This verse states that anybody can reach Self-realization. You do not
have to be a fit and firm hatha yogi or anything. You just have to
really and deeply want it and make a serious effort to get out of
illusion.

39) When the body is permeated with Spanda, one knows

everything inside it. Similarly when one's pure being is
permeated with Spanda, one understands everything
spiritual.

"Pure being" is here a translation of "svātmani" which, according to

Ksemarāja, means one's imperishable Self. Throughout this work I
have used the expression "pure being" for this imperishable Self.
There is essentially no difference between the Self, pure being and
Spanda, but in the progress of realization, pure being is usually
realized before one begins to realize Spanda. This verse refers to the
advanced yogi who already knows the Self and is beginning to sense
Spanda.

40) Exhaustion ravages the body of the ignorant because of

his ignorance. How can ignorance continue to exist in the
absence of its cause? So It is destroyed by the coming forth
of pure being.

"Coming forth " is a translation of "unmesa", which also means

"expansion". In verse one unmesa meant "twinkle of the eye", which
is the regular translation, but which is metaphorical here in the
sense of opening ones eyes to pure being. "Unmesa" will be
explained further in the next verse.

41) When one persistent thought is replaced by another,

pure being comes forth in between. One should notice this
for oneself.

"Comes forth " is a translation of "unmesa".

This is actually a description of a meditative practice. Deliberately

occupy yourself with one thing. You could use the light of a candle
or a black dot on a piece of paper, it dies not matter what. Hold it in
your awareness, then let it go completely. Before the next thought
arises, there is a coming forth of pure being. Dive into this.

42) Out of this arises light, sound, form and taste which are
disturbances, in the form of limited stimuli.

Everything arises out of this coming forth of pure being. This verse
uses the senses to categorize the various classes of disturbances
that may arise. Such imaginary sense-impressions are subtle stimuli
that disturb the mind and cause more thoughts to arise. When this
happens, remember the previous verse: Simply observe the
stimulus, stop the thought and merge back into pure being.

43) When (the yogi) abides in that which permeates

everything and desires to know the meaning of everything,
then there is no point in saying much for he will experience
for himself.

44) Keeping awake at all times, the yogi stays in the field of
spiritual knowledge. Seeing everything as identical with
That, he is never troubled by anything.
"That" is of course the Spanda principle of pure being.

"Awake" should be understood metaphorically for the deliberate act

of "staying in the field of spiritual knowledge". This verse does not
advocate sleep-deprivation, but awareness throughout the waking
hours.

45) He who is deprived of his spiritual status by the forces

of concealment becomes a victim of the forces of words.
Thus he is known as fettered.

"The forces of concealment" is translated from "kalā", which is a

technical term in Kashmir Shaivism.
"The forces of words" can also be translated the "forces of sounds".
What is meant is the domain of concepts, thoughts and speech.
Most people think. Words and concepts structure the basic noise of
consciousness. There is no language in the Self; those who think the
self is structured in and of language are mistaken. Language
conceals the Self.

46) (The yogi) looses the supreme nectar and his

independence, when convictions take hold of him. He has at
that time gone into the domain of subtle elements.

"Supreme nectar" is a metaphor for supreme bliss.

47) Language penetrates awareness when the state of pure

being is lost. Thus subtle forces are always ready to conceal
the Self.

48) This Shakti of Shiva's, when characterized by doership,

binds the fettered soul. But when understood and set free
on its own path, it brings perfection.

"Perfection" means perfection of the yogi's endeavor, which is Self-

realization.

The same divine energy, Shakti, is the giver of both bondage and
liberation. In order to make Shakti set you free, you need
understanding and to set Shakti on course so it rises as kundalini up
the central channel, in the spine.

49) Bewitched by the appearance of the subtle elements

that reside as the subtle body, in the form of I AM-ness, the
mind and the determinative faculty, man is closed inside the
state produced by convictions, feelings, etc.

50) Subject to the controlling power of these subtle

indulgences, man is bound in transmigatory existence. Thus
we will explain how to end this situation.

51) When he is sincerely merged with Spanda and dissolved

in compassion, then he blocks the indulgences and the
fluctuations and arrives at mastery over the cycle of
transmigration.

52) I pay homage to the wonderful speech of my guru,

whose words yield wonderful meanings. They act like a boat
to cross the fathomless ocean of doubt.
Tripura Rahasya

- Highlights and commentaries

(2011)

Tripura Rahasya is an ancient text. It is quite extensive, so I have

picked out the essential teachings on Self-realization and added
commentaries. It is an essential book on Advaita Vedanta. Much
praised by Ramana Maharshi. But it is also a shakta text. I read it
first and foremost from the shakta perspective. One will find that the
hignest teachings of Vedanta are in agreement with the highest
teachings of the shakta viewpoint - with the exception that the
shakta viepoint incorporates divine Grace from the divine Mother:
Mother’s grace or Shakti as it is known.

The text and commentaries:

“Investigation is the root-cause of all, and it is the first step

to the supreme reward of indescribable bliss. How can
anyone gain security without proper investigation?” (II: 51-
52)
Without investigating the teachings about supreme bliss, one will not
take even the first step towards Self-realization and one will stay
deluded. What is investigation? It means contemplating the
teachings and also practicing enquiry into the subject of the
teachings, - being the Self. Thus one should practice Self-enquiry
along with reflecting on the teachings. Ask yourself: Who am I?

“Investigation is analysis conducted within oneself,

discriminating the non-Self from the Self, stimulated by a
stern, strong and sincere desire to realize the Self.” (XXI:
95)
“Investigation is the Sun for chasing away the dense
darkness of indolence. It is generated by the worship of God
with devotion. When the supreme Devi is well pleased with
the worship of the Devotee, She turns into vichara
[discrimination] in him and shines as the blazing Sun in the
expanse of the Heart.” (II: 69-70)
Worship of God with devotion means not formal ritualistic worship,
but inner surrender. Surrendering to Devi (Shakti, the Divine
Mother) is part of the investigation. It is not enough to simply
ponder the teachings mentally, one should also surrender to the
essence of the teachings and experience them for one self. Upon
merging with Devi, one’s understanding of the teachings change at
once. This is what is meant with the phrase that “Devi is well
pleased” and “She turns into vichara”. Vichara means discrimination,
investigation, judgment. So proper understanding of the texts and
teachings is only acquired by Mother’s grace. Investigation with
devotional surrender is, however, the first step one should take on
the path to Self-realization. One should gain not only a mental
understanding of the teachings, but also gain Mother’s grace
through surrendering to her internally. Internal surrender to
Mother’s grace, means surrendering to the Shakti within. Shakti
needs to awaken; then grace flows abundantly.

“I shall now tell you the fundamental cause of salvation.

Association with the wise is the root cause for obliterating
all misery.” (III: 7)
Such will lead to “a stage of enlightenment, which is the fore-runner
of emancipation.” (III: 8-9). This is very interesting. Association with
the wise will rub of enlightenment, so to speak. This phenomenon is
known as shaktipat. The benefit of association with the wise can not
be mere theoretical knowledge, for that is what is gained by the kind
of investigation mentioned previously. It is the mere association with
the wise, not studying with the wise or learning from them, but
merely being in their company; hanging out with them, so to speak.
This association will automatically lead Shakti to jump from the wise
one to the devoted student. Once the Shakti is ignited in the
student, Mother’s grace will begin to flow and vichara will come
automatically.

One of the things that will grow with vichara, is dispassion and
displeasure with worldly things. In other words, misery will reveal
itself to the student. Vichara can go along these lines:

“That can not be happiness, my Lord, which is tinged with

misery. Misery is of two kinds: external and internal. The
former pertain to the body and is caused by the nerves, etc.,
the latter pertains to the mind and is caused by desire.” (IV:
19-20)
In other words, some types of misery are neurological, others are
psychological. The psychological are worse than the neurological
(with regard to getting Self-realized) since they are “the seed of the
tree of misery and never fails on its fruits.” (IV: 21). Physical and
neurological misery may be unbearable, but they are not sources of
bondage. Psychological misery, on the other hand, causes bondage
by being tied into the cycle of desire-gain-loss-suffering-desire-etc.
Even during the happiness when one’s desire has been fulfilled,
there is the seed of more desire, so the happiness is doomed to fail
and go away. Only the happiness found in the Self is everlasting.
One must surrender to Mother’s grace and associate with the wise.

After scrutinizing the misery of the ignorant state and surrendering

to Mother’s grace, one may reach liberation:

“Then realizing the pure consciousness inhering in the Self

to be that self-same Tripura, he became aware of the One
Self holding all, and was liberated.” (IV: 94).

Tripura is the Supreme Goddess, Devi, Shakti. She has many names,
but is essentially Mother and grace. One has to realize one’s oneness
with Mother. The text summarizes:
“That same consciousness is also the objects, that is the
subject, and that is all – the mobile and the immobile; all
else shines in its reflected light; it shines of itself. Therefore,
O Man, throw off delusion! Think of that consciousness
which is alone, illuminating all and pervading all.” (IV: 100-
101)

“Association with the sages, O Rama, is thus the root cause

of all that is auspicious and good.” (IV: 104)
In the highest state of enlightenment, unity consciousness, one will
realize that Shakti is not only internal, but external also. Everything
is One pure consciousness, illuminating all and pervading all. Again
we are informed that association with the wise is the highest means
to liberation.

On the path to enlightenment, dispassion will arise and one will find
that objects and events, that used to please one, have become dull
and meaningless.

This state of dispassion only arises in one with whose

continued devotion Tripura inherent in the Heart as the Self,
is well pleased.” (V: 28)
Mother resides in everybody’s heart as the Self. Only when Self-
realization begins to flower, will the dispassion arise. Compared to
the bliss of the Self, everything else fades into insignificance. This
can be annoying and frustrating, since one is not yet Self-realized
and the bliss therefore only arises in fleeting samâdhis. Never the
less, the dispassion is productive with respect to getting enlightened.
It quietens the mind and the passions, so one becomes more one-
pointed on getting enlightened. One will seek out people who can
help on the path, but the Tripura Rahasya warns us:

“He who is bent on the highest good should never trust an

incompetent person. Otherwise he comes to grief …” (VI:
34)
What makes a person competent, or qualified, to aid one in this
difficult phase? Only one who is Self-realized himself. There are
many teachers of spirituality, yoga and meditation, but they are not
to be considered competent teachers if the are not Self-realized.
Otherwise they are merely teaching a system and a method, which
one will get stuck in. Blind acceptance leads nowhere, similarly
endless discussions lead nowhere. Too much faith in a system or a
method leads only to expert performance of the method, not to
eternal bliss. Purposeful discussion is of course appropriate, but it
should never be considered the end in itself.

“Appropriate effort must follow right discussion.” (VII: 7)

Appropriate effort is of course to meditate with surrender to the Self.
However, even the desire to possess an appropriate method is born
of delusion (VII: 24). This complicates the matter. One should not
be attached to the method, one uses, but be prepared to let it go at
the appropriate moment, - which is when one sees the Self, of feels
the Self as bliss. When bliss comes, one surrenders to the bliss and
lets one’s full attention be filled with the bliss. Bliss is of the Self, so
it is a safe guide to follow. It is pure grace when bliss grabs you, it
means Shakti has grabbed you and will guide you home.

“Men can learn to overcome the universal Mâyâ if only the

Lord is gracious to them, They can never escape from Mâyâ,
without His grace.” (VII: 29)
Mâyâ is the great illusion keeping people in ignorance about the Self.
Without grace it is impossible to reach the Self. Who is the Lord? It
is ultimately the Self. The grace of the Self comes as Shakti. Shakti
resides within you as kundalini. By the grace of Mother Shakti,
kundalini awakens and you experience the bliss of the Self quickly.
One should worship Mother by doing practices to awaken and
arouse kundalini. They should be done with loving devotion to
Mother and gratitude for Her grace.

“Other methods are also put forward as serving this

supreme end, but they are bound to fail in their purpose if
the Lords grace be not forthcoming. Therefore worship the
Primal Cause of the universe as the starting point; be
devoted to Him; He will soon enable you to succeed on your
attempts to destroy the illusion.” (VII: 32-33)
Why is the Lord mentioned as masculine, when we speak of
Mother’s grace? This is just the old patriarchal tradition. Tripura
Rahasya states “You know the Mother only if you know the Self” (IX:
7) and the text simply refers to the Self as both He and She in an
odd mixture. The Divine Mother and the Divine Father are One and
are known as Shiva and Shakti. You can not invoke one without
invoking the other. Mother’s grace gives oneness with Shiva and
Shiva’s grace gives oneness with Shakti. Shiva’s grace resides within
you as the ever present Self; Mothers grace resides within you as
ever active kundalini. Ultimately kundalini is the Self and when it is
awakened it will give Self-realization as oneness with Shiva-Shakti.
Similarly the grace of Shiva will reveal the Self in its blissful purity, -
and this will in time awaken kundalini so the bliss of the Self will be
felt not only to be one’s Self, but be felt in every cell of the body as
bliss.

“Surrender yourself directly and unhesitatingly to Him. He

will ordain the best for you and you need not ask for it.
Among the methods of approach to God, there are (1)
worship to overcome troubles, (2) worship to gain wealth,
etc., and (3) loving dedication of oneself. The last one is the
best and the surest in its results.” (VII: 50-51)
Remarkable as it sounds, it is quite true that once your kundalini has
been awakened by the grace of shaktipat, then ‘He’ (the Self, Shakti)
“will ordain what is best for you and you need not ask for it”.
Spontaneously you will know how to meditate and various kriyas
(spontaneous activities) will take place either internally as visions, or
externally as movements of the body. However, control of breath is
recommended (VII: 63) as a means to overcome one’s karma.

Here is one simple method: On the in-breath imagine energy rising

up the spine and into the brain, on the out-breath imagine energy
radiating from the brain in all directions. You could also do it like
this: breath in, hold the breath and breathe out for equal durations
of time. You could count to three or four during each phase. When
breathing in sense energy rising up the spine and into the brain,
when holding the breath and when breathing out, imagine energy
radiating from the brain in all directions. That is one round; do as
many as you like. These wonderful and simple pranayamas will soon
awaken kundalini and grant you Mother’s grace.

When begin to meet the Self, you will think of it as “my Self”,
however, the Self is not yours, it is You. This ignorance has to be
overcome. In meditation, analyze the things your think of as “mine”
and discard those notions. Like “my bliss”, no it is not your bliss, the
bliss is You. “My thoughts”, no the thoughts are not yours, they just
happen to agitate your mind for a while. Likewise, you are not “your
mind”. And so on. Also get rid of external attachments, like “my
body”, “my spouse” etc.. Finally arrest the thoughts and a blank will
supersede. Think of this blank as the Self. A brilliant inner light may
fill the blankness. After this, bliss may fill you. Or bliss may come
before the light. In either case surrender to the bliss. First it will be
ecstatic, but if you remain calm, you will transcend the ecstasy and
sink into oneness with the Self as bliss. This is nirvikalpa samâdhi.
Remember:

“It [arresting thoughts and turning inwards] does not

produce Self-realization for the Self remains realized at all
times” (IX: 69)
You just have to sink into the Self. Nothing has to be developed or
evolved. Mind control is a good beginning, but surrender is the best,
and mind control does not cause your Self-realization.

“The knower does not require any tests for knowing his own
existence. The knower therefore is the only reality behind
knowledge and objects. That which is self-evident without
the necessity be proved is alone real; not so other things.”
(IX: 88)
The knower is the Self. The Self is always there, perfect, pure,
behind objects of the mind and the minds knowledge. Once realized,
it is understood that the Self is self-evident. The Self reveals itself by
itself, not by any method or knowledge. The Self-revelation of the
Self is grace. However, with a still mind, one may find the Self at
various situations:

“Realize with a still mind the state between sleep and

wakefulness, the interval between the recognition of one
object after another or the gap between two perceptions.”
(IX: 94)
Let your mind relax and be outgoing as it will, then turn it inward,
control it just a little and watch for the Self. Remember that “the
investigator is himself the essence of being and the Self of Self.” (IX:
98). The thought “I see” will arise, but be free of that also.

The next problem is that you lose the state when you open the eyes.
With a little experience of merging with the Self, you can begin to
practice with open eyes and also during activity. Hold the bliss with
open eyes; calmly look around and recognize that Mother’s grace is
omnipresent.

“That which shines as “Is” is Her Majesty the Absolute

Consciousness. Thus the universe is only the Self – the One
and only.” (XI: 85)
By force of habit, the wakeful universe appears real. Imagine it as
vacuous. Fill everything with void. Realize this void to be Shakti, the
Divine Mother, the Self.

“Realize that the Self is the self-contained mirror projecting

and manifesting this world. The Self is pure unblemished
consciousness. Be quick! Realize it quickly and gain
transcendental happiness!” (XIII: 91)
This realization is the ultimate enlightenment of unity consciousness.
But transcendental happiness can be gained simply within. It is not
necessary to also have it without in the beginning. In bliss
consciousness one has realized the Self to be Mother, Shakti, pure
being. And this is bliss. It is not blissful, it is simply bliss. There is no
experiencer, you simply are that bliss and that pure being which is
Shakti. Why is the Absolute called by so many names and
personified in so many ways? Out of love and because people are
different.

“The whole universe is thus in the illumination which shines

self-sufficient, by itself, everywhere, and at all times. Such
illumination is Her Transcendental Majesty Tripura, the
Supreme. She is called Brahmâ in the Vedas, Vishnu by the
Vaishnavites, Siva by the Shaivaites, and Shakti by the
Shaktas. There is indeed nothing but She.” (XIV: 43-45)

“Therefore recognise the fact that the world is simply an

image on the mirror of consciousness and cultivate the
contemplation of ‘I am,’ abide as pure being and thus give
up this delusion of the reality of the world.” (XIV: 92)
The important thing is ‘pure being’, not ‘I am’.

”True experience of the Self is the unawareness of even ’I

am’” (XV: 26)
What does this statement mean? At first it means transcending the ‘I
am’ state. Which is very true. But it also says “unawareness of even
…” which means the experience of the Self is a state of unawareness
of anything. “Unawareness” must be discussed, for otherwise it will
be assumed the experience of the Self is a state of unconsciousness.
The experience of the Self is concentrated awareness in its purity, it
is not unconsciousness, for during the experience one is (generally)
conscious of the surroundings, but internally one has merged into
the innermost pure being, which is consciousness-being-bliss.

“This is due to the Grace of God which puts you in the right
way of investigation. Who can attain anything worthy
without divine Grace?” (XV: 22)
Mother’s grace… My sweet love…
“The beneficent work of the self-inhering divine Grace is
finished when the inward turning of one’s mind increases in
strength day by day.” (XV: 23)
This is important to understand. You can get a high or two during
the course of your meditations, but they are not as such signs that
Shakti has grabbed you. Only when bliss sucks you in more and
more day by day, can you say Shakti has grabbed you. It will go up
and down, of course, but by and large Mother’s Grace will more and
more tingle blissfully in your entire body and pull your attention
inwards into the Self.

Can one know the Self in the form of knowledge gained through
repeated experience? One would think so, but it is not the case:

“It is also unknowable because there is no one to know it,

besides itself.” (XV: 62)
No one, besides itself; this is important to understand. The Self
knows itself; the mind knows the body’s and mind’s reactions to
samâdhi and mistakes these for the Self. As one’s sadhana
progresses and one gains more and more samâdhis, which means
more and more knowledge of the Self, one should understand that a
split will arise between the knowledge as an after-effect of samâdhi,
and the Self’s temporary Self-realization during the samâdhi. Thus a
split arises between the minds knowledge based on repeated
experience, and the blissful pure being permeating one’s awareness
and body more and more. Yes: one’s body: it is a very physical thing
when you get realized by Mother’s Grace (Shakti). This split is most
curious: There is mind with its self-referential knowledge assuming
the status of a self, and then there is the Self’s realization of itself.

“Therefore become dispassionate and inhere as the Self.

Such inherence is spontaneous. It is realized after thoughts
are eliminated and investigation ceases.” (XV: 85)
Actually, you do not need to eliminate thoughts, you just have to
step out of the mind, meaning out of the thoughts, and into the Self.
This, of course, means an elimination of the thoughts with respect to
your Self-awareness. In this state dispassion arises; one simple
wants nothing more than to stay in the immense bliss of the Self.
When abiding in the Self, there is no need for further investigation.
Actually one has to stop investigation just prior to merging with the
Self. The final plop into the Self is pure Grace; one has to let go of
everything and surrender to Mother’s Grace. This is what is meant
with the statement that it “is spontaneous”.

“Recapitulate your state after you break off from it, and
then [you] will know all and the significance of its being
knowable and unknowable at the same time. Thus realizing
the unknowable, one abides in immortality for ever and
ever.” (XV: 85)
It is an important part of one’s sadhana to recapitulate one’s
samâdhi states after meditation. One can simply recall the state and
contemplate it for a while, or one can talk a little about it with a
fellow sadhaka (spiritual seeker) one trusts and can rely on. This will
help both, - if neither becomes jealous of the others experiences and
insights, but rather becomes inspired. But by and large it is good to
keep quiet about one’s experiences and insights. One should,
though, recapitulate one’s samâdhis for oneself. This helps the mind
get a grasp on what is going on and it helps establish the peculiar
split mentioned above between the minds notion of a self, and the
real Self’s Self-realization. Thus the unknowability of the Self for the
mind becomes clear, and one realizes the unknowable by merging
awareness into the Self.

“This transcendental state is quite easy or may be well-nigh

impossible according as one’s mind is inward bent in peace
or out-moving in restlessness. It cannot be taught if it
always remains unknown.” (XVI: 12-13)
Now we are reminded that is depends on one’s state of mind
whether it is easy or difficult to reach the transcendental state. If the
mind is inward bent in peace, then it is quite easy. If the mind is
out-moving in restlessness it is quite difficult. Thus one has to calm
the mind and stay focused. The last sentence is interesting: “It can
not be taught if it always remains unknown”. This means that one
can not teach the transcendental to one who has never experienced
it. One has to experience it directly for one self. Teachings can
merely point in the right direction. Here is one such pointer:

“Carefully watch absolute Intelligence after eliminating all

else from it.” (XVI: 19)
Here “absolute Intelligence” is synonym with pure awareness of pure
being. The word “watch” implies awareness watching, and what is
should watch is itself as absolute Intelligence.

“Abstract Intelligence can thus be made manifest by

eliminating from it all that can be known. It can not be
known as such and such, for it is the supporter of one and
all.” (XVI: 21)
By letting go of everything in one’s awareness, abstract intelligence
can be known in and of itself. There is another valid way to the Self,
though: We know from experience and from other places in the text
that the Self can be experienced as sat-chit-ananda, meaning as
blissful pure being. Thus bliss (ananda) is a guide into the Self as
well as abstract Intelligence (chit). The Self can be known as pure
bliss, but this knowledge of pure bliss arises not in the mind, but in
the soul as one more or less merges with the Self. This blissful
merging is making the abstract intelligence manifest. It does
manifest as something concrete, what is meant is that abstract
intelligence becomes self-aware. This self-awareness requires that
all else is let go of, or eliminated, from awareness.

“Self-realization […] requires only one condition:

Elimination of all perceptions.” (XVI: 33)
This is easy to misunderstand. One should not fight one’s
perceptions, but withdraw awareness from them. The senses will go
on perceiving even while in samâdhi, but awareness should be so
self-absorbed that perceptions do not get any awareness at all. Thus
perceptions can be said to be eliminated. In actual fact perceptions
can not be eliminated since the perceptual apparatus will go on
doing its job automatically.

“But since consciousness is the Self and not apart from the
mind, concentration on it is not necessary for its realization.
It is enough that other perceptions should be eliminated
from the mind and then the Self will be realized.” (XVI: 38-
39)
The point is that even though the mind can not cognize the Self, the
mind is the Self. Similarly consciousness can not be conscious of
what the Self is, but consciousness is the Self. This means that when
consciousness is empty of content (perceptions), or when the mind
is similarly empty, there is nothing left but the Self and in that state
the Self can realize itself.

“Diversion of attention from other items is all that is

necessary for Self-realization. […] consciousness of the Self
becomes manifest by mere diversion of attention from
things or thoughts. Realization of Self requires absolute
purity only and no concentration of mind. […] the only
impurity of the mind is thought. To make it thought-free is
to keep it pure.” (XVI: 45-48)
It is a relief that concentration of mind is not necessary for Self-
realization. Developing concentration can take a very long time.
What one should practice is alertness and retraction of awareness
from objects and thoughts. It necessary to have an alert mind (XVI:
62). A stupefied mind is of no use. An interesting consequence of
this observation is that people throughout the day must experience
fleeting samâdhis when their minds happen to be alert and thought
free. And so they do, but these fleeting samâdhis go undetected
because people are unaware of the state of samâdhi, unaware of the
Self. But these fleeting samâdhis are not to called “samâdhi” proper,
because all the proclivities of the mind are still there latent and
ready to manifest. So fleeting samâdhis are useless, because they
go undetected. If one learns to detect them, though, they will be of
value (XVII: 18), but they will not in themselves lead to Self-
realization (XVII: 39). For Self-realization to happen, savikalpa and
nirvikalpa samâdhis are necessary. Also Mother’s grace is needed:

“Only those transcend mâyâ with whose devotion the

Goddess of the Self is pleased: such can discern well and
happily. Being by the grace of God endowed with proper
discernment and right-earnestness, they become
established in transcendental Oneness and become
absorbed.” (XVII: 61-62)
So the necessary cocktail is devotion to the Self via Mother, Mother’s
grace and a still mind by pulling attention out of thoughts and
things.

“After experiencing the Inner Self, he will be able to identify

the Self with the Supreme and thus destroy the root of
ignorance. The inner Self is realized in advanced
contemplation and that state is called nirvikalpa samâdhi.
Memory of that realization enables one to identify the Inner
Self with the Universal Self.” (XVII: 68-69)
Interestingly nirvikalpa samâdhi is not enough. It is the memory of
nirvikalpa samâdhi that “enables one to identify the Inner Self with
the Universal Self”. Unity consciousness is not solely a result of
nirvikalpa samâdhi, but of the active part of recalling and holding the
state during activity.

“Unless a man live the ordinary life and check every incident
as the projection of the Self, not swerving from the self in
any circumstances, he can not be said to be free from the
handicap of ignorance.” (XVII: 109)
This state is “sahaja” samâdhi (natural samâdhi). It is then in one’s
very nature to see the Self in everything; and one’s awareness never
leaves the Self with which it is united. The fact that this state is
possible and desirable and that it is characterized solely by oneness
with the Self, has some interesting consequences. First of all it
means the Self has always been there and is already perfect; second
it means you are already the Self, you just choose to ignore it.
“Such pure mind entirely divested of all objective knowledge
[or thoughts] is pure intelligence. Awareness is its nature.
Therefore it is always realized, for no other knower beside
itself can ever be admitted.” (XVIII: 5)
Now this has some further consequences regarding the question of
moksha (freedom from ignorance, reincarnation and from karma).

“Moksha is not any thing to be got afresh for it is already

there, only to be realized. Such realization arises with the
elimination of ignorance. Absolutely nothing more is
required to achieve the aim of life.” (XVIII: 19)
Freedom from ignorance and a life in bliss is considered the aim of
life. To reach this state nothing more is required than to eliminate
ignorance. This is because the Self is already perfect and blissful, it
is just covered with a layer of ignorance, that has to be removed.
Moksha and the Self are One; to gain one is to gain the other;
“moksha” is just another word for the Self. You don’t have to change
to gain the Self, you only have to stop being ignorant; ignorance is
only a bad habit. The bad habit is to contract and become limited
when stimuli arise in the mind; otherwise the Self is infinite and
unbroken (XVIII: 29). One should change the bad habit of being
ignorant, to the habit of preserving the unlimited, unmanifest,
infinite space of the Self, even while dealing with the world.

“The greatest of all delusions is the conviction that

knowledge is not a delusion.” (XVIII: 156)
Liberated people (jnanis) are not all alike. They are just as different
as everybody else. Tripura Rahasya (XVIII: 162-65) divides
enlightened people into three categories:

1) “Jnanis of the highest order are never detached from the

enjoyment of their bliss even if confronted with a million times more
bad karma [prarabda karma]; they are not surprised at the most
unnatural and miraculous happenings; they are not elated by the
greatest pleasures, nor depressed by the worst miseries. They are
always peaceful and calm within, although they appear to act like
common folk”

2) “Jnanis of the higher [middle] order even while reaping the fruits
of their past karma are however firmer in their natural happiness like
men inebriated with drink.”

3) [Jnanis of the lowest order] “ know the Self and yet are
influenced by the pleasures and pains accruing to them according to
their past karma [prarabda karma].”

“These differences are due to the differences in their

intellects and to the degrees of development of jnana
[wisdom, enlightenment]. Their activities depend on their
predispositions as determined by their past karma. (XVIII:
165-66)
So some enlightened beings live a life within the pleasures and pains
of karma; other enlightened beings also do so, but are in a state of
permanent bliss; yet others are entirely free of karma and also live
in bliss. It is unclear at this point what kind of samâdhi the lowest
class of jnanis enjoy. Tripura Rahasya elaborates further:

“Now the lowest order of jnanis still undere the influence of

their minds know that there is no truth in the objective
universe. Their samâdhis are not different from the rest.”
(XIX: 112)

“The jnanis of the lowest order behave like ignorant men in

their care for their bodies. They have not attained sahaja
samâdhi. They are in the state of perfection only when they
are calm or composed. They have as much of the body sense
and enjoy pleasure and pain with as much zest as any
animal when they are not engaged in the investigation of
the Self. […] All the same, they are emancipated because
the animal-sense is only an aberration during interludes of
imperfection and does not always leave any mark on them.”
(XXI: 38-44)
To be liberated (having attained moksha) does not require one lives
in sahaja samâdhi. The lowest class of jnanis are liberated simply by
their ability to enter oneness with the Self at will. They are not
consciously one with the Self during much of their activity, only
when they are “calm and composed” and investigate into the Self.

“The middle class of jnanis are never deluded by their

bodies. Delusion is the false identification of ‘I’ with the
body. […] The middle class of jnanis are never attached to
the body. Their minds are mostly dead because of their long
practice and continued austerities. They are not engaged in
work because they are entirely self-possessed. […] But he is
aware of his actions. His body continues on account of his
vasanas (predispositions) and destiny. (XXI: 50-52)
Unlike the lowest class of jnanis, the middle class are constantly
aware of the Self and are never caught up in karma. That “They are
not engaged in work” does not mean they are lazy and don’t work, it
means they are so self-possessed they do not identify with the work
or the worker. “He is aware of his actions”, but is disidentified from
them. This class of jnanis remains steadfast through sustained
practice and control of mind.

“Jnanis of the highest class do not identify the Self with the
body but remain completely detached from their bodies.
Their work is like that of a charioteer driving the chariot,
who never identifies himself with the chariot. Similarly the
jnani is not the body nor the actor; he is pure intelligence.
Though entirely detached from action within, to the
spectator he seems to be active. He performs his part like an
actor in a drama; and plays with the world as a parent does
with a child.” (XXI: 53-54)
The highest class of jnanis remains steadfast through the force of
his discrimination and investigation. In contrast the middle class
remained so due to sustained practice. The highest jnani is in sahaja
samâdhi (constant natural samâdhi), whereas the middle class
remains in samâdhi due to habit of practice and investigation.

The lower class of jnanis:

“Jnanis of the lowest order also enjoy pleasure and pain like
the ignorant, but their remembrance of such experiences is
frequently broken up by intervals of realization. Thus the
worldly enjoyments do not leave an impression on their
mind. (XXII: 37)

“As for the lowest order of jnanis, these realize the Self off
and on, and spells of ignorance overtake them whenever
overcome by their predispositions, they look upon the body
as the Self and the world as real. They are often able to
over-ride the old tendencies, and thus there is a struggle
between wisdom and ignorance – each of them prevailing
alternatively. The jnani ranges himself on the side of
wisdom and fights against ignorance until falsity is
thoroughly blown out, and truth prevails. (XXII: 43-49)
The middle class of jnanis:

Jnanis of the middle class, accustomed to control their

minds by long-continued austerities, keep their minds in
check even while enjoying pleasure and pain, and thus their
response to the world is as indistinct as that of a man in
sleep to a gentle breeze playing on him or an ant creeping
over his body. (XXII: 38)

“Forgetfulness of the Self never overtakes a middle class

jnani and wrong knowledge never possesses him. However
he of his own accord brings out some predispositions from
his own depths in order to maintain his body according to
prarabda [past karma]. This is the conduct of an
accomplished jnani. (XXII: 50-51)
“The middle order jnani is fond of samâdhi and voluntarily
abides in it. There is accordingly a lapse, however slight,
when he is engaged in worldly affairs, or even in the
maintenance of his body.” (XXII: 54)
The highest class of jnanis:

"Jnanis of the highest order are left untouched for […] just
as an actor is not really affected by the passions which he
displays on the stage, so also this jnani, always aware of his
perfection, is not affected by the seeming pleasures and
pains which he regards as a mere illusion. (XXII: 39-41)

“The highest jnanis makes no difference between samâdhi

and worldly transactions. He never finds any anything apart
from the Self and so there is no lapse for him.

“[…] the jnani of the highest order involuntarily and

naturally abides in samâdhi and any lapse is impossible for
him under any circumstance.” (XXII: 55)

Liberation from karma:

“The jnani of the middle order or of the highest order has no

tinge of karma left in him because he is in perfection and
does not perceive anything apart from the Self. How can
there be anything of karma left when the wild fire of jnana
is raging, consuming all in its way?” (XXII 57)
So the lowest kind of jnanis still have to deal with karma. They are
the ones that go in and out of samâdhi and in between are caught
up in acting out karma. But out of sheer habit of entering samâdhi,
they will be liberated at death, if not before.

To sum up the text:

One should seek the company of the enlightened ones and hang out
with them. One should study the teachings about Self-realization,
such as presented in Tripura Rahasya and other texts, and ponder
them. One should be devoted to the divine Mother and request Her
grace. One should realize that Mother’s grace is the same as Shakti,
which manifests in one as kundalini, and is the giver of bliss as well
as pure intelligence (chit). One should practice self enquiry, still the
mind and practice breath control. As one begins to enter samâdhi,
one should ponder the different consciousness associated with
samâdhi and with the mind and the small self compared to the real
Self. As samâdhi becomes habitual, one should realize that it is still
the lowest kind of enlightenment. To reach the middle state of
enlightenment, the jnani should surrender more to Mother’s grace
and practice entering samâdhi at will and also practice upholding
samâdhi during activity. To move from the middle enlightenment to
the highest enlightenment, one should merge with Mother’s grace
and not only constantly abide in the Self, but also recognize the Self
in and as everything.

Patanjali's definition of yoga

(2009)
Yoga is the removal of the fluctuations of the mind. (Yoga
Sutras: I, 2)

Jan: Patanjali’s famous definition of yoga is “yogas chitta vritti

nirodhah”, which means “yoga is the removal of the fluctuations of
the mind”. Chitta is mind, vrittis are thought impulses, nirodah is
removal.

Question: But those fluctuations are never removed, thought

impulses are there even for the enlightened one. If there are no
impulses it’s just a great impersonal samādhi with no awareness of
anything.

Jan: Yes, Patanjali’s definition has been misunderstood as describing

the state of enlightenment as a state where there are no thoughts at
all and you are blank. But what Patanjali is describing is the method,
not the goal.

Later Patanjali describes the things that spoil one’s meditation. In

other words, what the fluctuations are.

The distractions are: Ignorance, I-ness, desire, aversion and

attachment. (Yoga Sutras, II, 3)

It is obvious that the first distraction is ignorance, but interesting

that the second distraction is I-ness (asmitā, the sense of being
someone, ego). Patanjali later defines I-ness like this:

I-ness is the merging, as it were, of the power of knowing

with the instruments thereof. (Yoga Sutras, II, 6)

The instruments of knowing are not only the senses, but also the
mind and the cognitive faculties. “Merging” of the two is a metaphor,
Patanjali writes “as it were”. What happens is that the identification
mechanism becomes active and parts of the psyche/mind-complex
identify with the parts that are perceiving or cognizing. This gives
rise to the sense of being an individual, in other words, I-ness.

Q: What could you say about “attention” Jan? I have noticed there is
not only “I Am”, there is also attention which is also a thought. All
that attention is “falling” upon is what is being experienced. But I
wonder if attention is also a part of the mind. It must be!

Jan: “I Am” and “attention” are a pair; actually there are three that
arise: I Am (or Me), attention and other. You can’t have one without
the other two. But all three are saturated with pure, unmanifest
awareness which is the Self. Once in the Self, “I Am “, “attention”
and “other” remain, but the awareness that permeates them has
become Self-aware.

Later "I am, attention and other" become seen as Spanda, which is
the technical term for vibrating, manifesting Shakti.

Q: How does this relate to Patanjali’s statement that one should get
rid of fluctuations of the mind?

Jan: All three are distractions, but fortunately all three can be used
as an entry point to the Self: “Me” can become “I am” which can be
an entry to the Self. “Attention” can become one-pointed meditation.
“Other” can be reduced to a mantra or some other object of
meditation. When you are in “I am”, you have stepped out of the
mind-fluctuations. You are also out of the fluctuations when your
meditation is one-pointed, like when your whole attention is on a
mantra. Once you are out of the fluctuations they tend to fade out.
What happens next? Patanjali says that after one has removed the
fluctuations of the mind…

Then one abides in the Self (Yoga Sutras I, 3)

Q: So attention is in itself a quality of the mind? Just like objects of

attention are?

Jan: Attention is a function of the mind and therefore part of the

mind just like objects of attention are. That is why attention in itself
is not enough. Just as one-pointed meditation in itself is not enough,
nor is “I am” enough. What is essential is that a pure awareness
permeates all three and that it can become Self-aware and watch
itself. But what I find more beautiful is that all three can become
experienced as Shakti, as a vibration of the Self. This vibration is
technically called Spanda.

Q: So awareness watching awareness is Shakti reflecting on itself?

Jan: Not quite. Well, ultimately, yes it is, but you should understand
that in the progress of deeper and deeper realization, there is at first
no sense of Shakti in awareness watching awareness, there is just
pure being. Only much later does one realize pure being is Shakti
and that everything is Shakti.

Q: What’s the relationship between attention and the fluctuations of

the mind?

Jan: Patanjali’s next sutra makes this clear…

Otherwise one merges with the fluctuations. (Yoga Sutras,

I, 4)
The meaning is that when you are no longer in pure awareness,
simultaneously your attention is occupied with fluctuations and you
become identified with this and “I am” sets in. The fluctuations are
of course “other”, but as soon as you have “attention” and “other”,
“I am” pops up and you identify either with the fluctuations of the
mind or with the attention beholding the fluctuations.

Q. How is this actually experienced?

Jan: You meditate and your mind is full of thoughts, gradually your
involvement with the thoughts subsides and suddenly you are in
pure awareness. Once you are in pure awareness it does not matter
if there are thoughts in the mind or not, because you are entirely out
of them. Some samādhis have thoughts, some don’t, but in both you
are not involved with either of the three: “I am”, “attention” or
“other”. If you stay in that state of samādhi one of two things may
happen:
1) Fluctuations of the mind go away.
2) Fluctuations of the mind go berserk.
In either case it is your job to remain uninvolved with the
fluctuations. You should stay in pure awareness and remain self-
aware pure awareness. If you can remain there, everything is fine, if
you can not, however, then Patanjali’s fourth sutra becomes true
and you get so caught up in the fluctuations that you lose the sense
of pure self-aware awareness. Once awareness is no longer aware of
itself, attention sets in in relation to fluctuations of the mind (other),
and you get either caught up in the fluctuations as an observing ego
(I am), or you get identified with the fluctuations and actually
believe you in that moment are some thought or feeling (also I am).

Patanjali later writes about misery. He first explains that to the wise
man life is misery (II, 15), then he states the following:

That misery, which has not yet come, can and should be
warded off. (II, 16).
 ( )

What is interesting is that the cause of misery and the means to

ward off misery are the same as the cause of ignorance and the
means to ward off ignorance.

The cause of that which is to be warded off is the identification of

the seer and the seen. (II, 17)

Remember that verse II, 6 said “I-ness is the merging, as it were, of

the power of knowing with the instruments thereof”, so we now
have that ignorance is misery and that it can be warded of by
ceasing to identify with impulses and actions as well as with
fluctuations in the mind. What happens if you can dissolve this false
identification?

The warding off is to break the identifications and thus

disperse ignorance. This is the kaivalya of the seer. (II, 25)

“Kaivalya” literally means “aloneness”; it is a metaphor for pure

being, for residing in the Self. It also refers to the Self as pure
awareness and the Selfs ability to be aware of fluctuations of the
mind without becoming identified with them. This is what is called
witnessing. Later Patanjali describes the situation where kaivalya
arrises:

Kaivalya (is attained) when the principle of sattva is as pure

as the Self. (III, 56)

Sattva is one of the the basic forces of nature, known as gunas.

Sattva is characterized as being “stainless, lucid and healthy”
(Bhagavad Gitā, XIV, 6). The same verse of Bhagavad Gitā
continues: “Sattva binds by attachment to happiness and attachment
to knowledge”. What is meant in Patanjali’s sutra is that the mind
should not only be sattvic, but that it should be as pure as the Self
and permeated with the Self. Simply making the mind sattvic is not
enough.
This all leads to a deeper understanding of Patanajali’s initial
definition of yoga as “removal of the fluctuations of the mind”. We
have now learned that yoga is to ward off identifications between
the pure awareness of the Self and the objects of this awareness.
We have also learned that yoga is to purify the mind so it becomes
sattvic and then purify the sattvic mind by permeating it with the
Self. We can thus understand that the removal of the fluctuations of
the mind is not accomplished by will and subtle force. It is ultimately
accomplished by removing identifications and by dissolving the mind
into the Self, but in order to accomplish this dissolution, the mind
must first be sattvic. What, then, is a sattvic mind? It is a mind
longing for wisdom, and is happy, lucid and healthy. But also it is a
mind without fluctuations; thus we come full circle back to Patanjali’s
initial definition of yoga as removal of the fluctuations of the mind.
We therefore arrive at:

Yoga is merging in the Self, removal of identifications and removal

of fluctuations of the mind.

Yoga Sῡtras of Patañjali

Introduction

Apart from the fact that this famous text was written somewhere
between the first and fourth century A.D, little is known about it's
origin and author.

The text relies heavily on Sāmkhya philosophy and it borrows the

dualism of this school. Basically there are two conflicting principles:
purusha and prakriti: The Self and nature. Patañjali explains how
consciousness has become entangled in prakriti and also explains
how to get out of this entanglement and realize the Self. Prakriti is
everything the Self is not, so this includes the mind and its
fluctuations. Unlike Vedānta, which recognizes only one Self for all,
classical yoga recognizes a separate Self for each being. However,
Patañjali does not mention a plurality of Selves in his text, but from
sῡtra I:24 one can infer that the Self is individual for each being.

Patañjali introduces several samādhis, so the word samādhi is used

here to denote a meditative state of variable inwardness and
concentration, not just the highest union with the Self. Since yoga is
defined as restraint of the fluctuations of consciousness, we can
safely assume that the term samādhi denotes any such degree of
restraint. Patañjali mentions eight samādhis:

1. "Samprajñāta samādhi" means "with a mental disposition". It is

"associated with discursive thought, reflection, bliss and I AM-ness"
(I:17)
2. "Asamprajñāta samādhi" means "without a mental disposition" as
well as freedom from “residual samskāras” (I:18)

3. "Savitarkā samādhi" means with thought or cogitation. (I:42)

4. "Nirvitarkā samādhi" means without thought or cogitation. (I:43)

5-6. "Savicāra and nirvicāra samādhi" means "with and without

thought or deliberation" and they are said to be more subtle than
the two previous (I:44). Nirvicāra is said to be the opening to the
Self (I:47) and “truth bearing” (I:48).

7. "Nirbīja samādhi" means without seed. It is when even the subtle

impressions of nirvicāra are removed (I:51).

8. “Dharmamegha samādhi” is defined as: That meditative state with

discrimination, detached at all times (IV:29).

Unfortunately the first three pairs are described so similarly that it is

imposible to distinguish them. The progressive advancement from
savicāra to nirvicāra and then via nirbīja to dharmamegha is
somewhat clear. It is stated that the -vicāra types are more subtle
than the previous, but that savicāra should be more subtle than
nirvitarkā seems a contradiction of terms; how can a samādhi with
thoughts be more subtle than a samadhi without thoughts? In the
first six instances Patañjali seems to be merely mentioning
synonymous terms, rather than defining progressive stages of
meditation. He groups them together as samādhis "with seed"
(I:46). This gives us the following stages of deeper and deeper
samādhi:

1. Attempt to be focused on a single object or principle, but

disturbed by thoughts and deliberations.
2. Without thoughts and deliberation. Focused on a single object or
principle.
3. Without any object or principle. Pure awareness aware of itself
only.
4. Permanent and natural state of distinction between Self and not-
Self.

In other words, the object of meditation is only used to rid the mind
of thoughts and deliberations. Once the mind has quieted down, one
should let go of the object and rest in awareness watching
awareness. This is important to keep in mind when reading
Patañjali's text, because otherwise, as history has shown, one can
easily get lost in rules and restrictions.

Yoga Sῡtras
Chapter One, "Samādhi"

1. Now Yoga is being taught.

"Yoga" means both union with the Self as well as the means to that
union.

Definition of yoga

2. Yoga is the restraint of the fluctuations of consciousness.

"Restraint": "Nirodhah" also means aversion and obstruction.

3. Then the seer abides in the Self.

The seer is neither the Self, nor is it the fluctuating consciousness. It

is pure awareness. As explained later (II:6) the problem is that self-
ness is ascribed to the power of seeing, whereby the seer arises as I
AM-ness. Then we have the situation described in the next sῡtra:

4. Otherwise [there is] identification with the fluctuations.

The "one" who is identified truely does not exist. Ignorance is an

illusion. Here is how the illusion comes about: I AM-ness, which co-
exists with identification, is defined in sῡtra II:6 as "self-ness ...
ascribed to the seer and the seen". In other words pure awareness
somehow gets the idea it is a seer and it identifies with the seen.
Pure awareness says: I AM, and I am this and that.

Categories of fluctuations

5. The fluctuations can be divided into five categories; they

are either painful or non-painful.

"Aklista" ("non-painful") can not be translated "non-afflicted", as

Feuerstein does, since all fluctuations clearly are, or are based on,
afflictions -- as can be seen from the discussion thereof in chapter
two. I AM-ness and ignorance are afflictions (II:3) and they are the
basis of fluctuations. Also if some fluctuations were non-afflicted, it
would imply that some fluctuations were not to be restricted (II:11);
yet that is not the case.

6. [The five categories are:] Valid cognition, misconception,

fancy, sleep, memory.

"Fancy": "Vikalpa" also means conceptualization. However, since the

two categories of conceptualization are already mentioned, Patañjali
probably means "fancy" or "imagination".

7. Valid cognitions are: Direct perception, inference and

valid testimony.

8. Misconception is incorrect understanding, without

foundation in the [subjects true] appearance.

9. Fancy is a result of spoken knowledge devoid of content.

10. The sleep fluctuation is based on the sense of voidness.

11. Memory is not letting go of an experienced object [or

understood subject].

Restraint and dispassion

12. That restraint arises from practice and dispassion.

The restraint referred to is the restraint mentioned in sῡtra I:2;

restraint of the fluctuations of consciousness.

13. Practice is the willful effort to remain in a steady state.

"Steady state": Durable absence of fluctuations of consciousness.

The whole purpose of restraining.

14. But it only becomes steady when carefully attended to

for a long time without interruption.
15. Dispassion is conscious mastery of desirelessness for
things seen or heard.

"Seen or heard" means everything. It does not exclude the other

senses.

16. This [dispassion] is at its best when the Self is known

and there is freedom from the gunas.

"Gunas": This technical term is impossible to translate. It literally

means "qualities", but refers to the three constituent forces of
nature: Sattva, rajas and tamas. They have three distinct qualities:
Illumination, activity and inertia. Gunas are not like solid building
blocks, but rather like subtle energies.

"Self is known": This sῡtra states that although dispassion is a

means to a means to Self-realization, it can not be perfect unless
one has realized the Self. However, knowledge of the Self can come
in moments of deep meditation. It can be complete or it can be
incomplete. From these moments arises dispassion.

In the next two sῡtras Patañjali describes two such temporary states
of knowing the Self. The first is incomplete, the second complete.

Samprajñāta and asamprajñāta defined

17. Samprajñāta [samādhi] is associated with discursive

thought, reflection, bliss and I AM-ness.

"Samprajñāta" means "with thoughts or a mental disposition". In

this state there are still fluctuations of the mind, ecstasy and I AM-
ness.
I AM-ness is the sole origin of individuated consciousness (IV:4).
This samādhi still has a gross object of meditation. It is the lowest of
eight types of samādhi.

18. The other [asamprajñāta samādhi] is the practice of

cessation of the former as well as of residual samskāras.

"The former": Discursive thought and mental disposition.

"Samskāras": This technical term denotes the impressions in the

mind of any kind of experience. It also denotes that these
impressions are not passive, but are active forces in a persons
consciousness.

"Asamprajñāta" means "without thoughts or a mental disposition".

Here Patañjali introduces two kinds of samādhi; he will introduce

others later.

This samādhi still has a gross object of meditation. It is the second

of eight types of samādhi.

Categories of seekers

19. [Modest seekers are] intent on the bodiless state, [yet

are still] merged with prakriti.

"Bodiless state": "Videha" refers to angels and other beings, that

function without a physical body.
"Prakriti": Technical term denoting creation, the gunas and their
activity.

The lowest class of seekers strive not for freedom from the gunas,
but for a supreme life in the higher worlds, fx. in paradise.

20. [Medium seekers are] those others for whom faith,

energy, mindfulness, samādhi and supreme wisdom are
prerequisites.

21. [Ardent seekers have an] extreme urge and are near
[the goal].

22. From modest, medium and ardent also follows

differences [in levels of samādhi].

God (Īśvara) and samādhi

23. Or devotion to God.

This sῡtra can have several meanings. Devotion is not to be seen as

an alternative to restraining fluctuations, but as an alternative to the
prerequisites: Faith, energy, mindfulness, samādhi and supreme
wisdom. All these actually come together in supreme devotion.

Sῡtra II:44 states that connectedness with ones chosen form of God
is produced by self-study.
Sῡtra II:45 states that perfection in samādhi is produced by devotion
to God.
So devotion is the bridge between initiatory self-study and final
samādhi.

The sῡtra could also state that just as there are mild, medium and
strong applications of the previously mentioned, there is also mild,
medium and strong levels of devotion to God.

"Īśvara": May be translated as "God", but Īśvara also denotes the

ultimate reality, the supreme consciousness. Thus Īśvara is both
impersonal as well as personal. One may pick any personified aspect
of God as ones personal Īśvara: Krishna, Shiva, Jesus, etc. The form
does not matter, however, not anyone qualifies to be an object of
devotion, as the next verse explains.
24. God is a special Self untouched by afflictions, fruitions of
karma, or residual impressions.

"Karma" means "action" as well as the fruition of the impressions of

action as circumstances in life.

This sῡtra not only defines God (Īśvara), but in relation to the
preceding sῡtra explains the qualities to look for when seeking out a
form of God to be devoted to.

25. There [in God] the seed of omniscience is limitless.

26. [God was] even the teacher of the former ones since He
is not limited by time.

27. [God is] expressed in the syllable OM.

28. [Samādhi is gained by the silent] repetition of OM with a

sense of its meaning.

Close your eyes and remember the word "om" (Pronounced

"ohmm") with a sense that your Self is being invoked. As soon as it
slips out of your focused awareness, remember it again. etc. Let it
become more and more subtle as your attention turns inward
towards the Self.

29. From this, inward-awareness is obtained and the

obstacles disappear.

Obstacles and their removal

30. The obstacles are: Disease, dullness, doubt,

carelessness, laziness, sensuality, false viewpoints, no
stages of realization and instability.
31. The obstacles are accompanied by dissatisfaction,
depression, restless limbs and unsteady inhalation and
exhalation.

32. For the purpose of counteracting these, practice a single

principle.

Several single principles are listed in the following.

33. A calm and clear mind comes from cultivating

friendliness, compassion, joy and equanimity, when faced
with pleasure and pain or good and evil.

34. Or from expulsion and retention of breath.

This is the first hint of the breathing exercises mentioned in sῡtras
II:49-51.

Take a deep breath. Then let go and exhale. While you exhale
imagine/sense that you are flowing into your entire body all the way
to the feet. When breath stops, wait a while before inhaling and
keep on falling into your body. This produces a wonderful relaxation
and generates a tingling sensation in the skin. This tingling is due to
prāna (vital-force) filling the body. Make it a habit to do this 3-5
times before meditation.

35. Or from steadily fixing the mind on an objective activity.

What ever you do, do it with your full attention and be concentrated.

36. Or [from being] sorrowless or luminous.

"Luminous": This cryptic phrase could be a metaphor for being

sattvic (See sῡtra II:18). It could also refer to the inner ight that can
fill one in deep meditation.

37. Or [from meditating on] a being free from attachment.

Īśvara (I:24) is such a being, but fully enlightened beings can also
be used as objects of meditation.

38. Or from dwelling on insights from dream or sleep.

39. Or from meditating as desired.

40. His mastery [extends] from the smallest to the greatest.

This continies previous sῡtra. It is immaterial whether the object of

meditation be small or great. In other words you can meditate on
whatever you like, but this does not mean you can meditate
however you like, as the next sῡtra explains.

41. Having reduced fluctuations to like a clear jewel, the

experiencer, experiencing and experienced merge together
and are anointed.

Patañjali here reminds us that even though we can meditate on

whatever we like, the important thing is how we meditate.
Meditation should always be done to reduce fluctuations, to bring
clarity to the mind and awareness and to merge the experiencer,
experiencing and the experienced. If we do that, our meditations will
be "anointed" and bring mastery. The levels of mastery are dealt
with in the following sῡtras.

Various samādhis

42. In savitarkā [samādhi] sound, meaning, concept and

imagination are merged into unity.

"Savitarkā" means with thought or cogitation.

"Sound, meaning, concept and imagination": These are the various

aspects of mantra (I: 27-29).
43. In nirvitarkā [samādhi] memory is purified and empty of
its qualities; nothing but the object [of meditation] shines
forth.

"Nirvitarkā" means without thought or cogitation.

44. In a similar manner savicāra and nirvicāra [samādhi] are

explained, furthermore [they have a] subtle condition.

"Savicāra and nirvicāra" means "with and without thought or

deliberation".

45. And the subtle objectness terminates at the

undesignated.

This is very important to understand. The objects of meditation

becomes more and more subtle and then, ultimately, meditation has
to transcend even that.

46. These are samādhi with seed.

Meaning, the Self is not yet known.

47. With skill in nirvicāra samādhi, the true Self becomes

clear.

Even though nirvicāra samādhi technically terminates at the

undesignated, it is possible to let go of the subtle condition of
meditation at that point and realize the Self.

48. In this state insight is truth-bearing.

"This state" is the state where even the seed is transcended and
awareness abides in and as the Self.
49. This [insight] is different from heard or inferred
knowledge due to the intent [of nirvicāra samādhi].

"Heard knowledge": "Sruti" also means traditional teachings about

Self-realization and yoga.

50. The subtle impressions born of this insight obstructs

other subtle impressions.

51. Nirbīja samādhi is when even that is restrained, all is

restrained.
"Nirbīja" means without seed. It is when even the subtle impressions
of nirvicāra are removed.

Chapter Two, "Spiritual practice"

1. Kriyā yoga [is] austerity, self-study and devotion to God.

"Kriyā" means performance or action, so the yoga Patañjali is about

to describe is a path where one does a number of things. It is unlike
the yoga of shaktipat, fx., where one has to surrender to the
awakened and active kundalinī-shakti. All yogas, however, have the
same purpose and goal.

"Self-study": "Svādhyāya" also means "study of sacred texts".

2. [Its] purpose is cultivating samādhi and reducing

affliction.

Interestingly Patañjali does not state the purpose of kriyā yoga to be

restraint of fluctuations. This is because the fluctuations are based in
the afflictions (II:11). In particular in ignorance.
The five afflictions

3. The five afflictions are: Ignorance, I AM-ness,

attachment, aversion and clinging to ones existence.

4. Ignorance is the foundation of the other [kinds of

affliction], whether they be dormant, suppressed or active.

5. Ignorance is seeing the ephemeral as eternal, the impure

as pure, the sorrowful as joyful and the non-Self as Self.

6. I AM-ness is ascribing self-ness to the power of seeing

and the seen.

"Power of seeing": The "seer" is discussed in sῡtra I:3. In reality

there is no seer, it is just pure awareness mixed up with I AM-ness.
From I AM-ness follows the sense that "one" is the seer and the
seen. In other words, there arises the sense that "I am this and
that". In reality you are neither the I, nor this or that. Sῡtra IV:4
states that I AM-ness is the sole origin of individuated
consciousness.

7. Attachment is clinging to that which is pleasant.

8. Aversion is clinging to that which is sorrowful.

9. Clinging to ones existence is sustained by self-ness; it

springs up even in the wise.
From this sῡtra we get an implied description of the state of
enlightenment: Self-ness still exists. It is a myth self-ness disapears
entirely, what disappears is identification with it. Since there is some
self-ness, there will also be some afflictions in the enlightened one;
however, there will be no identification with them.
Overcoming the afflictions

10. The subtle [afflictions] are to be overcome by following

them back to their origin.

11. The fluctuations of these are to be overcome by

meditation.

12. The reservoir of karma is rooted in the afflictions. [It is]

to be experienced in the present and future births.

"Karma": See sῡtra I: 24.

It is interesting that the afflictions are the root of karma, and not
vice versa. This means one can overcome karma by overcoming the
afflictions, that is, by getting Self-realized. Satyananda translates it
the other way round, that afflictions are rooted in the reservoir of
karma, but that would mean ignorance and I AM-ness were effects
of karma and thus Self-realization would not be a result of
overcoming ignorance and I AM-ness, which it is. If we concede that
Self-realization is the result of overcoming the afflictions, but not
karma, then we contradict the scriptures, and also claim that Self-
realization is a result of karma, which is it not.

13. [So long as] that root exists, there is fruition [of karma]
in the form of birth, life span and enjoyment.
This sῡtra underscores that the afflictions precede karma.

14. These [fruits] may be joyful or painful on account of

merit and demerit.

15. To the discriminating one, all is dissatisfaction caused by

the conflicting fluctuations of the gunas, and by the sorrow
from the painful results of past impressions.
"Gunas": See sῡtra I:16.
16. The sorrow yet to come is to be warded off.

The seer, the seen and ignorance.

17. The union of the seer and the seen is the cause [of that
which is] to be warded off.

In other words, the way to ward off the sorrow yet to come, is to
beak the union of the seer and the seen. This sῡtra should be read
in conjunction with sῡtra II:23, from which we get the meaning that
"perceiving the two powers of owner and owned as the Self" is "that
which is to be warded off".

18. The seen has the qualities of illumination, activity and

inertia. It consists of the elements and the senses. Its
purpose is enjoyment and liberation.
"Illumination, activity and inertia" are undoubtedly metaphors for the
three gunas. (See sῡtra I,16).

19. The levels of the gunas are distinct, indistinct, marked

and unmarked.
"Gunas": See sῡtra I,16.

20. The seer merely sees. As such it is pure, although it

beholds what is presented.
"Seer": See sῡtra I:3.

21. The purpose of this is verily to make the Self seen.

22. [When that] purpose is accomplished, it is destroyed,

even though it is not destroyed in general.
When the seer sees the Self, the seer vanishes, since ones
identification with the seer goes away. When ones awareness goes
out of the Self, however, the seer is back along with identification,
hence it does not vanish in general. Identification is a more
contemporary way of saying there is "union of the seer and the
seen".

23. The union [of the seer and the seen] is the cause of
perceiving the two powers of master and mastered as the
Self.

"Master and mastered": could also be read "owner and owned".

Some texts identify seer and seen with owner and owned, however
this verse makes the distinction between the two pairs clear. The
master is the sense of willpower. Unlike the union of the seer and
the seen, where one falsely concludes "I am this", here one falsely
concludes "I am the doer of this".

Read in conjunction with sῡtra II:17 this means "perceiving the two
powers of master and mastered as the Self" is "the sorrow yet to
come" and to "be warded off" (II:16).

24. The cause of this [union] is ignorance.

25. In the absence of that [ignorance], union [of seer and

seen] does not exist. This is escape from the seen, and is
kaivalya.
"Kaivalya": Isolation; separation of the non-Self from the Self. This
happens when the seer and the seen are separated. When this
separation takes place, the seer (pure awareness) becomes aware of
itself and falls back into the Self.

26. The means of escape is unfaltering discriminative

discernment.

27. For he [who has that unfaltering discriminative

discernment] there arises the highest knowledge in seven
stages.
"Seven stages": Unfortunately we do not know what Patañjali means
with this expression. It is also peculiar that Patañjali in sῡtra 25
makes it clear that there is only one step to kaivalya. So we may
assume that the seven steps are seven steps in separating the seer
and the seen and seven steps in the application of unfaltering
discriminative discernment.

The eightfold yoga

28. From undertaking the limbs of yoga, impurities are

destroyed and wisdom shines forth [along with]
discriminative discernment.

29. The eight limbs are: Restraint, observance, posture,

pranayama, withdrawal, concentration, meditation and
samādhi.
"Pranayama" is meditative control of the breath. See II:49 ff.

30. The restraints are: Non-violence, truthfulness, non-

stealing, chastity and greedlessness.
"Greedlessness" can also be translated as "non-posession". What is
meant is detachment from things owned, not a special lifestyle of
poverty.

31. The greatest resolve is to not be bound, at any occasion,

by birth, place, time and circumstance.

32. The observances are: Purity, contentment, austerity, self

study and devotion to God.

33. When troubled by discursive thought, cultivation of the

opposite [is prescribed].

34. Thus cultivation of the opposite [is prescribed against]

discursive thoughts like violence etc. (whether done, caused
or approved), justified by lust, anger or delusion (whether
mild, medium or intense). [Such thoughts] have
dissatisfaction and ignorance as their endless fruits.

The restraints (yamāh)

35. When established in non-violence, animosity is

abandoned in ones presence.

36. When established in truthfulness, [there is]

correspondence between action and its fruit.

37. When established in non-stealing, jewels appear.

38. When established in chastity, vitality is gained.

39. When established in greedlessness, knowledge of the

meaning of birth [is gained].

The observances (niyāmah)

40. From purity arises distaste of ones own body and non-
association with others.

41. [Furthermore arises] purity of sattva, cheerfulness, one-

pointedness, mastery of the senses and fitness for the vision
of the Self.
"Sattva": See sῡtra I:16.

42. From contentment, unexcelled joy is obtained.

43. From austerity arises the destruction of impurity and the

perfection of the body and senses.

44. From self-study arises connectedness with ones chosen

form of God.
45. From devotion to God arises perfection in samādhi.
See sῡtra I:23.

Posture

46. Posture should be firm, yet relaxed.

Correct attitude for practice

47. From relaxed exertion arises endless unity.

48. Thus one is not assailed by the pairs of opposites.

"The pairs of opposites": Pleasure -- pain; love -- hate; etc.

Pranayama

49. When established in this, [one should practice]

pranayama, [which is] breaking the flow of the in-breath
and the out-breath.
"In this": A steady posture with a mind unassailed by the opposites
and ready for relaxed exertion.

50. The fluctuations [of breath are] external, internal or

obstructed. It should be regulated by time, place and
number. It can be long or short.

51. The fourth [fluctuation of breath] is throwing off the

external and internal.
"Throwing off": "āksepin": It is unclear what Patañjali means with
this, since it can not be "obstructed", as that was mentioned as the
third fluctuation. Some translate "āksepin" as "transcending", but the
meaning of that is equally unclear and not in the semantics of the
word. It most likely is, as Feuerstein also remarks, that the sῡtra
refers to the peculiar phenomenon that breathing may stop during
samādhi. This stopping is not a matter of retention, the third
fluctuation, since it is entirely involuntary and it is, indeed, felt as if
the in-breath and out-breath have been "thrown off".

52. Then the covering of brightness is destroyed.

"Brightness" is most likely a metaphor for sattva guna; such has
been used before, in II:18.

53. [Then] concentration and fitness of mind [arise].

54. Withdrawal of the senses from their objects imitates, as

it were, the nature of ones own consciousness.

55. Then arises utmost control of the senses.

Chapter 3, "Supernatural powers"

1. Concentration is holding the mind in one place.

2. There, meditation is the prolonging of one intent.

"There": When the mind is held in one place.

"One intent" can also be one idea.

3. The purpose of that is verily samādhi, where ones nature

shines forth as if empty.

4. Samyama is the union of these three.

Samyama is used in conjunction with the sῡtras given later in order
to develop supernatural abilities. It is quite simple. When one is in
bliss, one concentrates on the content of the sῡtra, fx. kindness. Just
recall the sῡtra with one-pointed focus, while remainig in bliss, then
let go of it while retaining the meaning of the sῡtra, fx. the feeling of
kindness.

5. From mastery of that, wisdom shines forth.

As we will see in the following, the supernatural powers are the
result of samyama on various phrases, objects or notions, so it is
interesting that Patañjali here states the result of samyama is
wisdom. Even more so considering that Patañjali in sῡtra III:37
seems to state that the siddhis resulting from samyama are
hindrances to samādhi.

6. It progresses in stages.
"Progresses" could also be translated: "is to be applied". However,
the meaning undoubtedly is that the result of samyama on the
various sῡtras is not instantaneous, but develops in stages.

7. These three inner limbs [are distinct from] the prior ones
[which are outer].

The inner limbs are: Concentration, meditation and samādhi.

The outer limbs are: Restraint, observance, posture, pranayama and
withdrawal.

8. Yet these [inner limbs] are outer limbs compared to the

seedless.
"Seedless": "Nirbīja samādhi". See sῡtra I:51.

The three transformations

9. Transformation-of-restraints is this: With emergence and

restraint of samskaras, there comes a state of subjugation,
and from this follows a moment of restraint of the mind.
By restraining singular samskaras as soon as they emerge, there
arises a state of general subjugation of the mind. So you don't have
to restrains as much as one might think. Just restraining a few
samskaras will achieve a lot more than just those few. Soon the
entire mind will be restrained. This is the first transformation.

10. From the samskaras of this arises relaxed exertion.

"Samskaras": "Impressions": See sῡtra I:18. Restriction of
samskaras creates a special category of new samskaras that give
rise to composed exertion.

"Exertion" could also be translated as "flow" or "endeavor". See

II:47.

11. Transformation-of-samādhi is when the mind has

achieved one-pointedness and the destruction of all object-
ness.
"Object-ness": This peculiar expression is used to convey the idea of
identifying with limitations. See sῡtra I:4.

When in a state of relaxed exertion, arising from the first

transformation, one easily slips into one-pointedness. This is
concentration; to transform concentration into samādhi, one has to
destroy all object-ness; that is: destroy all sense of being something
until only pure being remains. This is the third transformation.

12. Then again: Transformation-of-one-pointedness is when

uprisings in consciousness are pacified and intentions are
equalized.
Achieving one-pointedness is one thing, upholding it is another. One
upholds one-pointedness by pacifying all dynamics of consciousness
as soon as they arise, and also by looking at all intentions, that may
arise, with equanimity and neutralizing them. This is the second
transformaiton.

13. By this is explained the transformation of ones essential

quality, characteristica and condition, with regard to the
elements and senses.
14. The holder of the essential qualities corresponds to
these, whether pacified, arisen or undetermined.
You have to let go of all essential qualities.

15. The cause of the difference between the transformations

is the difference in their succession.
First calm the mind and achieve relaxed exertion → Then become
one-pointed and uphold one-pointedness → Then enter samādhi.

The supernatural powers

16. From samyama on the three transformations there is

knowledge of past and future.

17. Words, meanings and intentions overlap and this creates

confusion. From samyama on the distinctions between them
there is understanding of the utterances of all beings.

18. Through direct perception of samskāras, there arises

knowledge of previous births.
"Samskāras": See sῡtra I:18.

19. Of another persons presented ideas, there arises

knowledge of the others consciousness.
It is unclear whether direct perception or samyama is meant.

20. But this is not with support [because of] this non-
objective beingness.

21. From samyama on the form of the body, there follows

invisibility. This is through suspension of the power to
perceive by disjunction of the light and the eye.

22. Karma can be active or passive. From samyama on that

arises knowledge of death or misfortune.
23. From samyama on friendliness, etc., arises the
corresponding quality.

24. From samyama on the strength of an elephant, etc.,

arises such strength.

25. [From samyama on] inner light arises knowledge of

concealed and distant things.

26. From samyama on the sun arises knowledge of the solar

system.

27. [From samyama on] the moon arises knowledge of the

arrangement of the stars.

28. [From samyama on] the pole star arises knowledge of

the movement of the stars.

29. [From samyama on] the navel chakra arises knowledge

of the ordering of the body.

30. [From samyama on] the hollow of the throat arises

cessation of hunger and thirst.
This is trachea.

31. [From samyama on] kurma-nadi arises stability.

32. [From samyama on] the light in the head comes

visitations of perfected beings.

33. Or [from samyama on] intuition, everything.

What is referred to by the one word "everything" ("sarvam") is
unclear.

34. [From samyama on] the heart arises understanding of

consciousness.

35. Experience comes from the inability to differentiate

between sattva and the Self, which are absolutely apart.
From samyama on the sense of self arises knowledge of the
Self.
This is perhaps the most interesting practice, since samyama on the
sense of self ("svārtha") leads to knowledge of the Self ("purusha-
jñāna"). You observe I AM-ness and perform samyama on the I-ness
of it.

36. Then arises intuitive hearing, touching, seeing, tasting

and smelling.

37. These are obstacles to samādhi, but are perfect abilities

in the waking state.

"These": This refers to the previous two sῡtras and states that while
the first samyama is beneficial, the intuitive senses are undesirable.

It could also be understood in a general sense: While performing

samyama, you are hindered in further developing samādhi. Also as
the results of samyama manifest, ones attention is drawn to these
phenomena, thus bringing one out of samādhi.

38. From the relaxation of the cause of bondage and the

perception of appearance, the mind enters another body.

39. From mastery of udana one is unafflicted by water, mud,

thorns, etc. and can die at will.

"Udana": The upwards moving vital-force; kundalinī rising up the

spine.

"Die at will" may also be translated "levitate", but since there is a

sῡtra dealing with levitation (III:42), this translation is unlikely here..
40. From mastery of samana, there is radiance.
"Samana": The middle breath.

41. From samyama on the relation between the ear and

space, one acquires divine hearing.

42. From samyama on the relation between the body and

space, and lightness as cotton, one moves through space.
The siddhis develop gradually (III:6). The first manifestation of this
practice is to jump around like a frog.

43. A genuinely outer fluctuation is indeed discarnate, hence

follows destruction of the covering light.

44. From samyama on the significance of the connection

between ones physical and subtle body, there is mastery of
the elements.

45. Hence arises the appearance of minuteness etc.,

perfection of the body, and the indestructibility of its
essential qualities.
"Minuteness etc.": "Anima" is one of the eight traditional
superpowers, where the body can be made minute, large, light,
heavy, etc.

46. Perfection of the body is beauty, gracefulness and

adamantine stability.

47. From samyama on the significance and connectedness of

the power of understanding, the body and I AM-ness, there
arises mastery of the senses.

48. Hence arises swiftness of mind, freedom from the senses

and mastery of the original source of manifestation.
49. Merely [from samyama on] the discernment of the
distinction between sattva and the Self, [there is] rulership
over all states of being as well as knowledge of [them] all.

50. From dispassion to even this, is destroyed seed-form

impediments to kaivalya.
"Kaivalya": See sῡtra II:25.

51. Invitations from high beings are no cause for

attachment or pride, [since there is danger of such]
renewed undesirable inclinations.

52. From samyama on a moment and its succession, arises

wisdom born of discrimination.

53. Hence there is perception of difference between

similarities that can otherwise not be separated with
respect to birth, time-variation and place.

54. And thus wisdom born of discrimination liberates, in

every way, from all conditions and non-successive objects.

55. Thus when there is equal purity of sattva and the Self,
one arrives at kaivalyam.

"Sattva": See sῡtra I:16.

"Kaivalya": See sῡtra II:25.

Chapter 4

1. The siddhis are the result of birth, drugs, mantras,

austerity or samādhi.
"Siddhis" means "perfections", but usually refers to supernatural
abilities, like those described in the preceding chapter. It is peculiar
that Patañjali does not mention samyama as a means.

"Mantra": A simple word or phase to be repeated mentally. Such

could be: Om, aing, hring, kling, or: om namah shivaya, ram ramaya
namaha, Shakti om, so-ham. There are thousands of mantras.

On transformation

2. The transformation into another state of existence, is

from the flow of nature [prakriti].
"Another state of existence" means both another birth as well as a
different state of consciousness.

3. Hence, the incidental cause does not instigate nature,

but, like a farmer, removes obstacles.
The results of sādhana are not a direct result of the afore mentioned
practices. The practices merely remove obstacles for the results to
develop. The ignorant self reaces out to the Self, then the Self
reaches back and grants liberation; it is not the ignorant self that
liberates itself and becomes enlightened. Enlightenment is the state
of the Self as it is, ignorance is an illusion; illusions don't get
enlightened, they have to be removed as they are obstacles to
enlightenment. Sadhana removes obstacles, it does not create
enlightenment.

Karma, cause and effect

4. I AM-ness is the sole origin of individuated consciousness.

I AM-ness is one of the afflictions. Next to ignorance, it is the basic
affliction since it causes the identification of the seer and the seen
(II:6).

5. The individuated consciousness is the instigator of

distinct activities.
This makes it clear, that it is the consciousness in a state of
ignorance, that instigates the process of removal of obstacles.

6. Therein, what is born of meditation is without deposit.

"Therein": In the individuated consciousness.

This sῡtra is remarkable, it clearly states that though activities in and

of the ignorant self normally create deposits, what is born of
meditation does not. Meditation is thus not a source of bondage, but
of liberation.

7. The karma of the yogi is neither black nor white, of others

it is threefold.

"Black nor white": Neither bad nor good, but neutral.

"Threefold": Bad, mixed or good.

8. Of these [karmas of the yogi] only those come to fruition

that correspond with subliminal traits.
"Subliminal traits": "Vasanas"; The singled out possibilities that make
up the present birth.

"Only that comes to fruition": Out of the enormous amount of karma

one has, only a suitable portion will come to fruition in ones life. The
suitable portion is that which corresponds with the subliminal traits.

The accomplished yogi does not create new karma since he has
broken the unity of seer and seen and thus does not identify with
the actor anymore.

9. Even though [past] birth, place and time are concealed,

there is succession [of births] due to the unity of memory
and past impressions.
"Past impressions": "Samskāras". See sῡtra I:18.
10. And these are without beginning, since primordial will is
eternal.
"These" could refer both to births as well as to past impressions. In
fact this distinction does not matter much here, since past
impressions and births form a unity.

11. Based on the correspondence between cause and effect,

it follows that when one is destroyed, the other is also.
The causes referred to here are the instances of union of the seer
and seen (II:17). Also the afflictions. If you disidentify from the
seen, the seer will automatically begin to break down. If you
disidentify from the seer due to samādhi, then identification with the
seen will also go away.

12. Past and future exist according to their own nature [and
have] different paths [due to their different] qualities.

13. These [qualities], whether manifest or unmanifest, are

composed of the gunas.
"Gunas": See sῡtra I:16.

Objects and consciousness

14. From the uniformity of transformations arises the

unique substance of an object.

"Unique substance": "Tattva" literally means "that-ness". In

Sāmkhya, 24 such unique substances are recognized, but here tattva
is undoubtedly to be understood in a more general sense.

15. An object is a unit, distinct from consciousness. [Hence]

they are on separate paths.
16. And it is not so that an object depends on a single
consciousness; that is unprovable. Besides, how could that
be?
An object exists in itself, distinct from consciousness.

17. An object is known or not known depending on its

required coloring of the mind.

Fluctuations and consciousness

18. The fluctuations of the mind are always known due to

the immutable superiority of the Self.

19. That [mind with its fluctuations] has no self-luminosity

due to it's seen-ness.
"Seen-ness": This means the mind is the seen, not the seer. Since
the minds fluctuations are objects (purely seen), they can not
cognize themselves.

20. And it is impossible to cognize both [the fluctuations and

the Self] simultaneously.
This means that in order to auto-cognize the Self, awareness has to
forget about the fluctuations. In other word not only restrict
fluctuations but transcend them altogether.

21. If consciousness [in itself] was seen by another [part of

itself], cognition would rely on cognition in infinite regress,
leading to confusion of memory.
"Consciousness": "Citta": This expression is impossible to translate
since it is more than simply consciousness as understood in the
West.

22. When awareness takes the form of consciousness, ones

own cognitions are experienced.
23. [When] consciousness is colored by the seer and the
seen, any object or meaning [can be cognized].

24. That [cognizing consciousness] is riddled with countless

tendencies, [yet it] has a higher purpose of activity in
association [with the Self].

Gaps between seer and seen

25. One who sees distinction [between the seen and the Self]
becomes the Self, by cutting under fluctuations.

"The seen": The objects, thoughts or feelings one identifies with.

26. Then, inclined towards discrimination, the mind is not
far from kaivalya.
"Kaivalya": Isolation - of the Self from the non-Self.

27. In these gaps [from under-cut fluctuations], other

impressions are formed.

28. These are destroyed in the manner described for the

afflictions.
"Afflictions": See II:3-9, and for destroying them: II:10-16.

Dharmamegha samādhi

29. Indeed, in that meditative state with discrimination,

detached at all times, [there arises] the samādhi known as
"the cloud of dharma".
"The cloud of dharma": "Dharmamegha": It is unclear what this
expression means, since it is metaphorocal and there are no textual
references to unlock its meaning. But some observations are
relevant:
"Dharma" in this context does not refer to virtue, but to the gunas
which, as the following sῡtras explain, still impede final
enlightenment (kaivalya).

"Cloud" refers to dharma, so perhaps the meaning is that dharma

stands as a cloud before final realization. It could also mean that
dharma gets clouded and dissolved, as the following two sῡtras
suggest, since dharmamegha samādhi is that which dissolves
residual afflictions, karma, dharma and gunas.

30. From this follows the cessation of both afflictions and

karma.

31. Then as all coverings of imperfection are removed, little

remains to be known due to the infinitude of the [acquired]
wisdom.

Cessation of the gunas and kaivalya

32. Thereafter, as the succession of transformations

terminates, the purpose of the gunas is fulfilled.

33. Succession is the sequence of moments, it ends with the

termination of the transformations.

34. Kaivalya is when the gunas are emptied of purpose for

the Self, and have returned to their origin. Then there is
steadfastness in the Self and in the shakti of pure being.

THE END
The Atma Bodha

by Shankaracharya

1. This treatise about the Self is for those who are free of sin
and full of peace; it is for those who are free from passions
and desirous of liberation.
Some misguided translators translate this verse so that the treatise
is intended only for ascetics as if Shankara mean that knowledge of
the Self is possible for ascetics only. Anyone can desire liberation, no
matter if they have practiced austerities or not. And Self-realization
is not a reward for austerities, nor are austerities required to reach
it. And anyone can reach liberation, no matter whether they have
purified themselves or not. It is true that a certain peace and calm is
required to do practices for diving into the Absolute. But on the
other hand it is true that the Absolute is prior to, and undisturbed of,
agitation and a troubled heart. No one can be free of cravings, since
cravings are a result of the body taking care of itself, but you can
merge awareness with the Self, which is prior to cravings, and
ultimately this is Self-realization. So it is strange if Shankara should
mean that freedom from cravings is a prerequisite for Self-
realization, since such freedom only comes after Self-realization. It is
likely that what is meant in this rather old-school description is the
characteristics of a good student within the monastic tradition of
Shankaracharya and his time. However, it also points to the fact that
people who are in complete identification with the mind and body,
who are agitated and who live their life solely for gratification, are
probably not going to get much from this text and will also have a
harder time reaching Self-realization. Shankaracharya answers all
this in the next verse.

2. Compared to other methods, knowledge is the only means

of liberation; just as cooking can not be accomplished
without fire. There is no liberation without knowledge.
Shankara answers the doubts that arouse from his first verse and
makes it clear that doing austerities for purification, etc., is not the
way to Self-realization. The only direct means to Self-realization is to
aquire knowledge of the Self. Now, since the Self is prior to
consciousness, any secondhand knowledge of the Self will be wrong
knowledge, therefore the only direct means to Self-realization is to
practice merging with the Self repeatedly.

3. Because they are not mutually contradictory action can

not eliminate ignorance. Only knowledge destroys ignorance
just as darkness is dispelled by light.
This verse underscores the previous verse and explains why any
form of discipline can not lead to Self-realization. The reason is that
any discipline is a form of action and action is not within the nature
of the Self in the same way as knowledge is. Thus the only means to
Self-realization is to bring awareness out of the field of action and
into that pure being prior to the I that acts. This pure being is the
Self. The means to Self-realization is knowledge of the Self and
knowledge of the Self is only aquired by repeatedly stepping out of
the field of action (doing) and into oneness with the Self.

4. Out of ignorance does the Self appear divided. When that

ignorance is gone the Self shines forth just as the sun shines
when the clouds are dispelled.
Ignorance is basically of the nature of confusing not-Self with Self.
Since this confusion can aquire an infinite number of varieties, one
can never gain Self-realization by trying to remove, or purify, not-
Self. Such an attempt will go on forever and never reach the Self.
Shankara makes it clear once more that Self-realization is aquired by
the Self revealing itself by itself. This is the same as what is meant
when stating that Self-realization is aquired through knowledge of
the Self gained by merging awareness with the Self repeatedly. It
makes no difference if you say awareness merges with Self, or Self
reveals itself by swallowing up awareness. It is the same.

5. The soul (jivatman), infected with ignorance, is purified

by the application of knowledge. After having achieved
purity knowledge itself disappears, just as the ground
kataka-nut settles down in water after purifying it.
This verse refers to the small self, for the Self is not in need of
purification, nor is the Self stained. Awareness is caught in a self-
referential field of thoughts, emotions, experiences and desires,
generating a personality, a small self. Awareness then commits the
fallacy of identifying itself with this complex, or in other words: of
confusing non-Self with Self. Initially practice of any kind will be
within this sphere of non-Self, but when awareness merges with
Self, awareness becomes free of false identifications and aquires
knowledge of the Self by being the Self. Of course, knowledge of the
Self does not consist in aquiring data. It is a matter of awareness
first becomming aware of itself, then of awareness and Self
collapsing into One Pure Being free of all identification-structures.
With repated Oneness of Self and awareness, the identification-
structures gradually break down. This break down is called
"purification". In reality there is nothing to purify and there is no dirt
to remove. There is only confusion of Self with non-Self, and
innumerable identifications.

6. The worldly cycle of life and reincarnation is indeed like a

dream. It is full of contradictions such as desire and
aversion. It appears real as long as the dream lasts, but
unreal in the awakened state.

7. As long as the world appears true it is like believing the

shine of the oyster shell is silver. This goes on as long as
Brahman, the substratum of all, is not known.
"Brahman" is the unmanifest, absolute beingness.
In both these verses Shankara describes the difference in how the
world, the mind and the I are understood before and after Self-
realization. The analogy to dream and awake is not as good as it
seems, because when awakening the dream goes away, however,
when achieving Self-realization, the world does not go away. Self-
realization is actually not awakening from a dream, even in a
metaphorical sense, it is realizing who you are and have always
been prior to anything in consciousness. This means that Self-
realization is independent of consciousness and also that
consciousness will remain largely unchanged after Self-realization.
So will the world. However, in ignorance one lives in a realm of false
identification and believes the identifications to be real. After
Selfrealizaion one becomes free from identifications and sees the
identities as unreal. In this sense Self-realization is an awakening
from a dream that one took to be real while ignorant. But where the
allegory is right on target is that before Self-realization, one believed
the I AM-ness to be real, after Self-realization I-ness and I AM-ness
is clearly understood to be the primal illusions separating awareness
from Self. In Self-realization awareness has merged with Self, and
now I-ness and I AM-ness are looked upon from the pure being prior
to them. In this situation the identity, ego, mind, feelings, souls, etc.
are no longer seen as the truth about oneself, and in that sense a
dream has ended.

8. The pure being and consciousness of Atman are forever

sewn together. All multifarious creatures are made in and of
Vishnu just as bracelets are made of gold.
Atman: this can mean both self and Self. Here it means Self.
Vishnu: While Vishnu is a personified god, Vishnu here means the
all-pervading aspect of the absolute.

9. Just as the all-pervading space is different from the

various forms, so [Atman] is different from the various
forms. If the forms disappear, Atman remains.
10. Due to association even various coatings like caste,
family and social status, etc., are superimposed on the
Atman; just like taste and color is superimposed on water,
and like grease floats on water.

11. The dense body composed of the five elements is the

result of actions in past lives. It is the place where pleasure
and pain is encountered.

12. The subtle body is the means of experience; it did not

originate from the five elements but goes beyond them. It
consists of 5 vital currents, 10 organs, mind and
discernment.
10 organs: 5 organs of knowledge (senses) and 5 organs of action.

13. Ignorance, without beginning and indescribable, is of

the causal body. One must realize that the Atman is
different from the three bodies.
I-ness (and I AM-ness) is the primal cause of all such ignorance. I-
ness is prior to the "I", so is I AM-ness, yet both constitute the
foundation of all ignorance. The "I" is relatively describable, but I-
ness is impossible to describe. However, I will give it a try: I-ness
and I AM-ness constitute the so called causal body, but in reality it is
not a body as such, but a sense of being an observer or a witness,
which means an subtle awareness distinct from others. It is called
causal because it causes all other forms of ignorance to arise and in
particular causes the sense of being. This sense of being is the I AM-
ness, and it is inseperable from I-ness which is what senses being. It
is prior to being something, so at this level there is a sense of being
nobody, or in other words being an unmanifest being made up of
pure awareness, hence it is indescribable. Yet it is not Self-
realization.

14. The pure Atman seems to borrow the qualities of the five
sheaths it identifies with; just as a crystal takes on the color
of blue cloth, etc. [upon which it is placed].
As soon as I AM-ness arises, there will arise a sense of being this or
that; thus the pure Atman, whose unmanifest being has contracted
to the sense of "I", begins to identify with the objects of awareness.

15. One must separate the Atman from the veils and destroy
the connection, just as one separates the rice grain from the
chaff.
Disidentification is an unavoidable and essential part of the spiritual
path. One realizes more and more that one is not the personality,
the body, etc. It is, however, a widely overlooked part of spiritual
life.

16. Although the Atman is omnipresent, He does not shine

forth everywhere. The Atman can only shine forth, clear as a
crystal, in the discriminative awareness [buddhi].
Pure awareness can fold in on itself and realize itself as pure being,
the Atman. Though various forms in consciousness are essentially
only consciousness, Atman does not shine forth in these objects. It
is only when awareness becomes aware of itself that Atman shines
forth.

17. One should realize that the Atman, like a king, is always
distinct from the body, senses, mind and intellect; all of
which, along with their movements, constitute nature.
Here we are once more reminded to disidentify.

18. As the moon appears to move when the clouds move, it

seems to people without discernment that the Atman is
active when the senses are active.

19. Just as men work by the light of the sun, so the actions
of the body, the senses, the mind and the discriminating
understanding are supported by the consciousness of the
Atman.
How does this fit with the two previous slokas? The Self is ever
uninvolved. Yet the cognitive power that appears to belong to the
mind is really the Self. Thus the discriminating understanding is
supported by the Self.

20. The body and the senses do the bidding of the gunas.
But from lack of discernment it is ascribed to the pure being
of the Atman, just as the blue is ascribed to the heaven.
The gunas are the three constituent dynamic principles of nature
and relative consciousness. Here we are told that the Self is merely
a passive witness to everything, and that it is really the gunas that
cause things to happen. This is one of the problems of Vedanta: it
can not explain the connection between the relative and the
absolute. This connection is explained by introducing Shakti: The
relative then becomes the play of Shakti, which essentially is a play
of consciousness, of the Self.

21. Just as ripples on the water may erroneously seem to be

a dancing moon reflected in the water, so because of
ignorance the role of doership belonging to the veils of the
mind are erroneously ascribed to the Atman.
Again we are told the Self is merely a witness to everything.

22. Attachment, desire, pleasure, pain, etc. exist as long as

the discerning mind is present. They are not experienced in
deep sleep when the discerning mind is not present, hence
they are only of the mind and not of the Atman.
This is not a good example. The same logic would also imply that
since awareness, knowledge and bliss are not present in deep sleep,
they are not essential qualities of the Self, however, they are indeed
the essential qualities of the Self. Shankaracharya remedies this flaw
in the next sloka.

23. Just as luminosity belongs to the sun, coldness to water

and heat to fire, so eternal and pure awareness, knowledge
and bliss belong to the Atman.
After having dealt with what the Self is not, Shankaracharya now
mentions what the Self is: awareness, knowledge and bliss.
24. The notion "I know" arises from the lack of discernment
between the distinctive awareness [buddhi], the knowledge
and the awareness aspect of the Atman.
This is very important to understand, especially with respect to one's
meditations. Here awareness has two meanings: first the distinctive
mind, buddhi, then the pure awareness of the Self. Knowledge
seems to lie inbetween these two. The Self is neither buddhi nor the
knowledge. The Self is pure awareness. The Self can not be
captured in knowledge about the Self, only by being the Self. When
one merely knows something about the Self, it is surely not Self-
realization but mere mind-stuff.

25. The Atman never changes and is not the consciousness

of the discriminating awareness [buddhi]. But the ego in us
is misled into believing he is himself the seer and the
knower.
In Vedanta, the Self is understood to be totally passive. This is,
however, only one aspect of the Self: the Shiva aspect, or the aspect
of pure being. The other aspect, Shakti, is the dynamic aspect of the
Self. But in the progressively deeper and deeper levels of realization,
that Shankaracharya is taking us through, it is quite in place here to
ignore Shakti and state that the Atman is an unchanging witness to
the cognitions of the discerning mind (buddhi). He is here speaking
of the witnessing consciousness that arises prior to Self-realization.

26. Just as a rope can fearfully be mistaken for a snake, so

the Atman can fearfully be mistaken for the ego. But one
becomes fearless again when realizing: "I am the supreme
Atman, not the individuality".

27. Just as a lamp illumines a jar, so the Atman illumines the

discriminative mind and the senses, etc. The Atman itself is
not illumined by these forms.
While the mind can not illumnate the Self, the Self illuminates the
mind. It is important to understand that the Self can not be reaced
or realized through the mind.

28. Just as a lighted lamp does not need another light for its
light to shine, so the Atman, which is pure consciousness
itself, does not need another consciousness to realize itself.
This is worth contemplating. The Self realizes itself by itself. Nothing
is needed.

29. When, by the process of applying the scriptural

statement "not this, not this" all the conditionings are
negated, then realise that the individual self is one with the
supreme Self; just as the great Vedas state.
This is the first pointer about what one can do to get Self-realized.
First one must understand the previous verses and reject all
identifications. This is also the first time Shankaracharya takes us to
the actual state of Self-realization, where, as he says, all the
conditionings are negated. The method advised is to reject all
identifications and this method can only lead to first the witnessing
state and second to plain Self-realization. In other words, only to the
void kind of realization, devoid of the bliss of Shakti.

30. [Identification with] the visible world and the body, etc.,
arises from ignorance which is as transient as a bubble.
Through discrimination you should purely realize "I am
Brahman".
Ignorance is not solid, it is as transient as a bubble. Getting realized
does not mean you have to change in any way, you just have to get
out of illusions that are "as transient as a bubble."

31. Because I am different from the body, I am free from

birth, old age, weakness, death, etc. And because I am not
attached to the senses, I am free from sense impressions
such as come from objects or sounds, etc.
Getting realized is not a matter of the body and something one
matures into, nor is it anything that can be aquired through the
senses. Again Shankaracharya describes the witnessing kind of
realization found in plain Self-realization; only later does one begin
to see the senses and the sense objects as the Self.

32. Because [I am] not the mind, I am free from sorrow,

bondage, hatred and fear, etc. And I am indeed not the vital
forces. It is also on authority of the sacred scriptures that [I
am] radiant and not the mind.
Furthermore getting realized is not a matter of the mind, nor of the
vital forces (prana).

33. Everything is born: The vital breaths, the mind, the

senses; as well as ether, air, light, water, earth and all that
upholds existence.
In fact getting realized has nothing to do with vital breaths or the
elements that uphold existence. Getting realized is not an existential
matter.

34. I am without attributes, without action, eternal, without

mind fluctuations [nirvikalpa], spotless, chngeless, formless,
forever liberated and pure.
First one should realize that the Self is absolutely nothing, it is void.
There is no movement in the Self and it has no plurality what so
ever.

35. Like space itself, I fill all things within and without. I am
always the same in everything; perfect, unbound, pure and
motionless.
The Self, being unmanifest, can be said to be omnipresent. Though
this is strictly not true, since omnipresence would demand spatiality,
and there is no such spatiality in the Self. Never the less
Shankaracharya is now moving on to a higher level of realization,
known as unity consciousness. In unity consciousness one realizes
that the unmanifest Self underlies everything. The Tripura Rahasya
says of this state: "Unless a man live in the ordinary life and check
every incident as the projection of the Self, not swerving from the
Self in any circumstances, he can not be said to be free from the
handicap of ignorance." (XVII, 109).

36. I am indeed that transcendental Brahman which is

eternal, pure, free, singular and indivisible; which is non-
dual and infinite truth and knowledge.
After having studied what the Self is not, we are presented with
some of the qualities of the Self.

37. Indeed, the constant awareness of "I am Brahman"

takes away ignorance and mind fluctuations just as
medicine cures diseases.
This is the second instruction: Now one should understand one's
true identity, which is oneness with Brahman (the absolute). This is
the means to move from plain Self-realization to unity
consciousness.

38. Sit in a lonely place, free of passions and with controled

senses, and meditate one-pointedly on the Atman, which is
infinite and singular.
This is the third instruction: One should meditate one-pointedly on
the Self.

39. Indeed one should meditate wholy on the Atman with a

completely dissolved mind. Always see the Atman as as
spotless as the ether [akasha].
This is the fourth instruction: The correct way to meditate on the
Self is with no-mind. If one meditates with or within the mind, one
will not reach the Self. Only when the mind is transcended can one
realize the Self.

40. When one has realized the Atman, form, color, etc. [falls
off]. Then one knows the highest goal and lives as an
embodiment of perfect consciousness and bliss.
Up until now we have been instructed to meditate on the Self. What,
then, is it like to realize the Self? It is utter freedom from any
qualification. Furthermore it is pure, unmanifest consciousness and
bliss.

41. In the supreme Atman, there are no such distinctions as

the knower, the knowing and the known. One has realized
pure being and bliss. That [realization] shines by itself from
oneself.
This is important to understand. One's small self has fallen away, or
rather there are no longer any identification with it.

42. When, from constant meditation on the joyous Self, the

fire of knowledge is born, it burns up all ignorance as if it
were fuel.
Now we are introduced to the essence of meditation: It is an often
repeated diving into the joyous Self that dispells all ignorance. This
contradicts the injunction of sloka 29, where rejection of
identification was the means. This is because we are now dealing
with a different state of consciousness. What is discussed is the
means to move from the pure void-realization of basic Self-
realization, to the blissful state of unity consciousness.

43. As darkeness is dispelled by the sun at dawn, so

ignorance is removed when the Atman emerges.
There are layers of ignorance, but not until the time when the Self
emerges, will root-ignorance be removed.

44. The Atman is always present, however this is not

realized because of ignorance. When ignorance is destroyed
one becomes radiant like a [shining] chain around ones
neck.
What, then, is getting realized like? It is an interesting paradox that
the Self is always present and one is really already realized, only one
does not know it. Getting realized is getting rid of what one does not
have (ignorance).

45. As one during a walk may erroneously mistake a tree

stump for a man, so one may mistake the individual soul for
Brahman; this error disappears when the true nature of the
individual soul is realized.
Furthermore, when becomming realized, one no longer misidentifies
the Self with anything else, as one did before.

46. Just as one gone astray [may return to the right path
with right knowledge], so the ignorance of "I", "me" and
"mine" is quickly dispelled with right knowledge.

47. The yogi of perfect realization sees the whole universe

as the Self. He considers everything the Self in absolute
wisdom.
Shankaracharya now speaks of perfect realization, implying there are
imperfect kinds of realization. Indeed the void-consciousness of plain
Self-realization is imperfect realization.

48. This world is verily the Atman, everything is Atman,

nothing is different from Atman. Similarly pots are made of
clay and remain clay despite being pots. Thus the wise sees
everything as himself.
This is the state of unity consciousness. Up to verse 37
Shankaracharya has been talking about Self-realization, and in verse
37 to 46 about how one moves on to unity consciousness, now he
talks about the state of unity consciousness.

49. He is liberated while alive and is one who knows "That",

and has removed the veils of the gunas; he is filled up with
existence, consciousness and bliss. It is similar to a
catarpillar becomming a butterfly.

50. After having crossed the ocean of delusion and having

slain passion and hatred, etc., the yogi dwells in peace and
radiates the joy of the Self.

51. [The yogi] who abides in his Self, who is detached from
fluctuating pleasures, is unmoved in the happiness of the
Atman. He is like a light placed inside a pot: He shines
inwardly.

52. Though the wise one lives within the conditionings he is

detached as the clear sky and may behave like a fool,
though he is all-knowing. He is as unbound as the wind.
There are no outward signs that tell if a person is realized or not.

53. Upon the destruction of the conditionings, the wise one

is completely absorbed in Vishnu. Like water in water, air in
air and fire in fire.
"Vishnu" here means the all-pervading aspect of the absolute, not
the personified god

54. With that accomplished there is nothing left to achieve.

With that happines, there is nothing more to enjoy. With
that knowledge, there is nothing more to know. One must
understand that is Brahman.

55. When having seen that, one need see no more. When
having become that, one need not be reborn. When knowing
that, one need know no more. That is Brahman and is what
one must realize.

56. Realize that to be Brahman which is crosswise, up, down

and full, which is existence-consciousness-bliss, and which
is undivided, infinite, eternal and one.
"Crosswise, up, down and full": Omnipresent.

57. Realize that to be Brahman which is found by the

Vedantic method of rejection and negation, which is non-
dual, indivisable, blissful and One.

58. Though bliss is indivisible, Brahma and other gods enjoy

a mere fraction of the supreme bliss in various degrees.
59. All objects are pervaded by Brahman, all activities are
pervaded by Brahman; thus Brahman permeates everything
as butter permeates milk.

60. Realize that to be Brahman which is neither fine nor

coarse; neither short nor long; without birth or change;
formless, colorless and without qualities.

61. Realize that to be Brahman which shines like the sun

that illumines everything, but which is not illumined by
anything.

62. Brahman pervades the whole world within and without

with its luminance, like a glowing ball of iron in the fire.

63. Brahman is different from the world, yet there exists

nothing that is not Brahman. Out of ignorance something
else may seem to exist, like a mirrage.

64. Whatever is seen or heard is Brahman and nothing else.

Viewed from the knowledge of truth, everything is
Brahman: Non-dual existence-knowledge-bliss.

65. The omnipresent Atman which is existence and

consciousness is only seen through the eye of wisdom.
Anyone who looks through the eye of ignorance sees
nothing, like the blind man sees not the sun.

66. Clarified by hearing etc., lit in the fire of knowledge, the

soul is freed from all evil and shines of itself like gold.

67. Indeed the Atman, having risen in the space of the heart
like the sun of wisdom, removes all ignorance, like the sun
dispels darkness. Its shine is all-pervasive and all supportive
and it makes everything glow.
Having just been informed Atman is omnipresent, it is strange we
are now informed Atman arises in the heart. "Heart" is to be
understood as a metaphor for the essential core of being.

68. He who gives up all activities, who worships the

omnipresent Self in itself, who is not bound by time, place or
direction, he enjoys eternal happiness and is free from
confusion, cold, etc., he is omniscient, all-pervading and has
finally achieved immortality.

---

Thus concludes Atma-Bodha.

Chapter 1