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Meditation in Kashmir Shaivism I - Swami Lakshman Joo

Meditation in Kashmir Shaivism I - Swami Lakshman Joo

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Meditation in Kashmir Shaivism I - Swami Lakshman Joo
Meditation in Kashmir Shaivism I - Swami Lakshman Joo

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Meditation in Kashmir Shaivism – Part One. During the Fall of 1980, S ami !

a"shman#oo gave a series of le$tures in Kashmiri language at the Shaiva %nstitute &all, 'u(ta 'anga, Srinagar, Kashmir. )he su*#e$t dealt ith the (ra$ti$al as(e$ts of meditation and dis$i(line in Kashmir Shaivism. )hese le$tures ere trans$ri*ed and translated into +nglish and finall, edited under S ami -i.s guidan$e. )he, are (resented here for all to read and from them gain understanding and $larifi$ation of their o n s(iritual (ra$ti$e. )his is a dis$ourse on the a,s, hi$h ill lead an as(irant to one/ (ointedness in meditation and to the 0 areness hi$h one as(ires. )he first re1uirement is an a*solutel, $lean mind, hi$h "no s no dualit, and has feelings of sameness for ever,one. )his 2sameness2 3samabhåva4 means ,ou do not over or under/e5(ress love for an, one (erson in (arti$ular, nor should ,ou (ossess animosit, against an, (erson. %f ,ou do not (ossess this sense of feeling sameness to ards ever,one, ,our efforts to a$hieve the )ruth and 0*solute in meditation ill *e totall, asted and ill go un/re arded, li"e $arr,ing ater in a i$"er *as"et to no here. %n meditation there is no room for $oarse feelings. )he mind must *e a*solutel, $lean and (urged of the a$ts of 6seeming love7 and 6sho ing hate7. 8oth are evils. Onl, hen the mind has *een (urged of them $an ,ou meditate ith $onfiden$e. 0t that (oint ,ou ill *e glorified *, the fruits of this divine e5er$ise of meditation. 9o % shall e5(lain ho advi$e. to enter this domain of meditation–this is m,

Meditation :hen ,ou have de$ided to meditate, the first im(ortant thing that has to *e settled is the seat 3åsana4, the (la$e here ,ou $hoose to sit for meditation. &ere ,ou have to sit a*solutel, motionless li"e a ro$". ;ou should not t it$h ,our e,elids, move ,our li(s, s$rat$h ,our ears or nose, ,a n or *el$h. ;ou should *e li"e a fro<en *od,, a*solutel, motionless. %t matters little in the *eginning if thoughts $ontinue to stream through ,our mind, rising and (assing a a,. 0t this (oint ,ou should sim(l, avoid (h,si$al distra$tions su$h as moaning and snee<ing. %n an hours time ,ou ill feel ,our mind has started settling softl, into a su*tle state of thought and mood. 'raduall, ,ou ill e5(erien$e ,our mind moving 1ui$"l, into the domain of meditation filled ith (ea$e and rest. &ere ,our mind ill *e$ome one/(ointed and su*tle.

%n the 8hagavad '=t> the !ord sa,s? “As the wandering mind will never remain on one point You must be ever vigilant, and whenever it strays bring it under control and fix it again towards God Consciousness. ! ;ou need not struggle to fi5 ,our mind u(on that (oint from hi$h it has *egun to aiver. ;ou need onl, sit still ith one/(ointed effort, and in one hour@s time ,ou ill understand and e5(erien$e the *liss of the da ning of a areness. “You must sit erect for meditation with enough strength to maintain that position, and at the same time you must fix your ga"e in the direction of the tip of your nose in order to restrain your eyes from wandering. # )he (osture has to *e 1uite stead,, straight and motionless. %t must *e one/(ointed, ith the mind full, $on$entrated on the guru$%abda or guru$ dhåra&å. )hough the literal meaning of the te5t is that the as(irant should dire$t his sight in the dire$tion of his nose, it ma, also *e ta"en to refer to $on$entration on the ord of the Master 3guru$%abda4, the resonan$e of unlimited %/$ons$iousness hi$h &e em*odies and hi$h is to *e found in the #un$tion 3sandhi4. )his state of $on$entration $an *e a$hieved if ,ou have freed ,our mind of all domesti$ orries, finished ,our dail, routine a$tivities, and have had ,our full dose of slee(. ;our mind must *e a*solutel, free from all (reo$$u(ations, then alone ill ,ou *e a*le to see inside ,ourself and meditate ithout deviation. “At the time of meditation your mind must be serene and free from the intimidation to meditate. You must be determined with devotion to discover God Consciousness. 'n this state your mind is to be continuously directed toward God Consciousness. ( %n this verse the !ord is telling ,ou that ,ou must *e serene, fearless, and determined in order to a$hieve ,our goal. ;ou should *e su*dued in mind, at harmon, and in (ea$eA ith devotion ,ou should meditate ith vigor. )here should *e no outside (ressure for ,ou to meditate. %t should *e an out/flo ing of ,our o n desire.
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,ato ,ato niB$arati manaB$aC$alamasthiram D tatastato ni,am,aitad>tman,eva BamaE na,et DD 8hagavad '=t> F, GH. G samaE ">,aBirogr=vaE dh>ra,anna$alam sthiraI D saE(aB,ann>si">graE svaE diBaB$>navalo"a,an DD 8hagavad '=t> F, 1J. K (raB>nt>tm> vigata*h=r*rahma$>rivrate sthitaI D manaI saE,am,a ma$$itto ,u"ta >s=ta mat(araI DD 8hagavad '=t> F, 1L.

From the a*ove verse o*servan$e of brahmacårya means full of devotedness to the a$hievement of 'od $ons$iousness. %t does not mean ,ou have to em*ellish ,ourself ith a saffron ro*e, "ee( a long tuft of hair, a large mar" on ,our forehead, ear a garland and $over ,our forehead and *od, ith ashes. 6Montinuousl, dire$ted to ards 'od Mons$iousness,7 refers to full devotion in the a$t of meditation leading to one/(ointedness and ultimate 0 areness. 8ut this is onl, the (h,si$al (osture for meditation. )here is also an internal (osture, hi$h ena*les the mind to *e one/(ointed to ards and in a areness. Breath “)n the pathway of your breath maintain continuously refreshed and full awareness on and in the center of breathing in and breathing out. *his is force and this is internal åsana. J Mon$entration has to *e on the +nåsi,ågram+, the $enter, i.e. ,ou must (ra$ti$e on the #un$tion/3sandhi4. ;ou must $on$entrate on guru$%abda in the $enter, ith full devotedness. ;ou should *e a are of the $enter at the (oints of inhaling and e5haling the *reath. ;ou should not onl, $on$entrate on the $enter hen the $enter is rea$hedA *ut from the *eginning until the end (oint of e5haling the effort is to *e one/(ointed in the $enter. %f ,ou do not meditate in this a, all ,our efforts ill *e asted. %n further e5(lanation, e5haling and inhaling also refer to da, and night. )hat is, ,ou should not (ra$ti$e meditation in the da, or during the night, *ut in the $enter (oints *et een da, and night, i.e. in the morning hen the 'oddess of da n meets da,, and in the evening hen dus" meets night, and hen the sun seems to "iss and sin" into the hori<on. % s ear *, 0*solute Nealit, that if ,ou (ra$ti$e meditation in this manner ,ou ill never fail. )here $an *e no one/(ointedness 3anusandhåna e,ågratå4 of $ontinuousl, fresh a areness in a*solute da, or a*solute night. +ven if ,ou remain $ons$ious hile e5haling and inhaling ,ou ill a$hieve nothing. -o not worship the .ord during the day, do not worship the .ord during the night/ the .ord must be worshipped at the point of the meeting of day and night.L
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madh,amaE (r>Oam>Brit,a (r>O>(>na(ath>ntaram D >lam*h,a #C>naBa"tiE $a tatsthaE $aiv>sanaE la*het DD 9etra )antra 8, 11

Do not meditate during the da, or the nightA do not maintain a areness u(on e5haling 3da,4 or inhaling 3night4. Mon$entrate on the M+9)+N. )he !ord of 'ods must *e orshi((ed here da, and night meet. )his is meditating on the #un$tion/3sandhi4. :hen m, master first told me a*out this meditation % started doing it hurriedl, and a*ru(tl, ithout understanding it $om(letel,. % immediatel, rushed off to *egin in hurr, and haste. % didn@t ait to as" m, master the means and method for doing it, % #ust did it. % as e5haling and inhaling *ut to no avail. % *e$ame disma,ed and $ried in m, failure. % felt so sad for not having a$hieved an,thing. %n this disa((ointment % felt dro s, and 1ui$"l, fell aslee(. % had a dream in hi$h % felt m,self thin"ing, 6!et me go to the ashram and see" the guidan$e of m, master.2 %n this dream % ent to the ashram and sa not m, master, *ut m, 'randmaster S ami Nam. % a((ealed to him sa,ing, 6Sir, % feel as if % am a$hieving nothing, m, efforts are going to aste.2 M, 'randmaster re(lied, 6;ou should (ra$ti$e sandh.2 M, dream a*ru(tl, ended and % o(ened m, e,es. )he ne5t da, % ent to m, master and told him a*out m, dream, as % anted to "no the meaning of the ords, 6;ou should (ra$ti$e sandh.2 M, master said, 6;es . . . ,ou started in hurr, and haste, ithout (ro(er understanding. ;ou have to learn this (ra$ti$e (ro(erl,.2 %n Kashmiri language the ord sandh is used for the Sans"rit ord sandhi$0the 1unction2. 3andh is $alled meditation, and *eing a are is not an ordinar, affair. ;ou have to *e a are at the door of the .4rahmapuri. the $enter of the t o *reaths. “'f you meditate upon your 3elf ceaselessly, remaining always attached to 5e, thin,ing of 5e only, you will gain that peace which is residing in 5y own nature and which will effortlessly carry you to liberation. F ;ou must have full and $om(lete atta$hment to meditation, it must not *e$ome routine/li"e. :hen ,ou are a*out to meditate ,ou must feel e5$itement, and *e than"ful to 'od that ,ou have re$eived this o((ortunit, of *eginning meditation. Pnless ,ou fall in love ith meditation ith total infatuation, atta$hment, and longing, ,ou $annot reall, enter into the realm of 0 areness, all ,our efforts to a$hieve 0 areness are *ound to failA the, ill *e useless and futile. )he as(irant thus (ledged to su$h a glorified state, *, maintaining (ea$e and harmon,, ill attain that nirvå&a/3li*eration4 hi$h a*ides in the Kingdom of the !ord.
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na div> (Q#a,eddevaE r>trau naiva $a naiva $a D ar$a,eddevadeveBaE dinar>tri(ari"Ra,e DD )antr>lo"a F, verse 99 $ommentar,. F ,uC#annevaE sad>tm>naE mad*ha"to.nan,am>nasaI D B>EtiE nirv>Oa(aram>E matsaEsth>madhiga$$hati DD 8hagavad '=t> F, G9.

;ou must unravel all the various "not@s hi$h e5ist in ,our mind. For e5am(le, if ,ou feel #ealousl, thin"ing that, 6S ami#i is $on$erned ith him and not me,7 ,ou are thin"ing im(ro(erl,. ;ou should not thin" this a,. ;ou must $on$entrate on ,our guru and not on ,our guru *rothers and guru sisters. )houghts of this "ind are full of avari$e and #ealous,. )hrough these ,ou ill deviate and ander adrift in the desert. ;ou should not see ho ,our guru is loo"ing at, ,ou should $on$entrate on ,our guru alone. Kee(ing ,our mindH a*solutel, (ure ,ou should follo hat % have #ust said. Åsana 9o % shall instru$t ,ou regarding the nature of åsana or seat. 0lthough *, .åsana. is generall, meant the ere$t (osture assumed in meditation, this is not its $entral or essential meaning. :hen % use the ord .åsana. % do not mean the various forms of åsana6s su$h as 7admåsana, 8a1råsana, 3våsti,åsana, or 4hadråsana. 8, .åsana. % mean something else, and this is hat % ant to e5(lain to ,ou. First let me s(ea" to ,ou a*out *reathA a*out the inhaling *reath/apåna, and the e5haling *reath/prå&a. 8reath is e5tremel, im(ortant in meditationA (arti$ularl, the $entral *reath/madhyama$prå&an, hi$h is neither prå&a nor apåna. %t is the $enter of these t o, the (oint e5isting *et een the inhaling and e5haling *reaths. )his $enter (oint $annot *e held *, an, (h,si$al means, as a material o*#e$t $an *e held *, the hand. )he $enter *et een the t o *reaths $an *e held onl, *, "no ledge/ 19åna–not dis$ursive "no ledge, *ut *, "no ledge hi$h is a areness. :hen this $entral (oint is held *, $ontinuousl, refreshed a areness 3anusandhåna4– hi$h is "no ledge and hi$h is a$hieved through devotion to the !ord–that is, in the true sense settling into ,our åsana. :sana, therefore, is the gradual da ning in the s(iritual as(irant of the a areness hi$h shines in the $entral (oint found *et een inhaling and e5haling. )his a areness is not gained *, that (erson ho is full of (re#udi$e, avari$e, or env,. Su$h a (erson, filled ith all su$h negative 1ualities, $annot $on$entrate. )he (rere1uisite of this glorious a$hievement is, therefore, the (urifi$ation of ,our internal egoit,. %t must *e$ome (ure, $lean, and $r,stal $lear. 0fter ,ou have (urged ,our mind of all (re#udi$e and have started settling ith full a areness into that (oint *et een the t o *reaths, then ,ou are settling into ,our åsana.
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MittaE mantraI / 6mind is mantra7. Shere the ord mind means 6that *, hi$h ,ou *e$ome a are of su(reme $ons$iousness. See? !a"shman#oo? Tiva SQtras, )he Su(reme 0 a"ening, ed. 3-ohn &ughes, Pniversal Shaiva Fello shi( G00G4. $h.G, (g. HJ.

“;hen in breathing in and breathing out you continue to maintain your awareness in continuity on and in the center between the incoming and outgoing breath, your breath will spontaneously and progressively become more and more refined. At that point you are driven to another world. *his is prå&åyåma. 8 0fter settling in the åsana of meditation the refined (ra$ti$e of prå&åyåma arises. <7rå&åyåma@ does not mean inhaling and e5haling vigorousl, li"e a *ello . !i"e åsana, prå&åyåma is internal and ver, su*tle. )here is a *rea"less $ontinuit, in the traveling of ,our a areness from the (oint of åsana into the (ra$ti$e of prå&åyåma. :hen through ,our a areness ,ou have settled in ,our åsana, ,ou automati$all, enter into the (ra$ti$e of prå&åyåma. Our masters have indi$ated that there are t o (rin$i(le forms of this (ra$ti$e of åsana$prå&åyåma, i.e. a1apå$gåyatr= and ca,rodaya.> %n the (ra$ti$e of a1apå$gåyatr= ,ou are to maintain $ontinuousl, refreshed full a areness 3anusandhåna4 in the $enter of t o *reaths, hile *reathing in and out slo l, and silentl,. )o illustrate this form of prå&åyåma the Kashmiri saint Param>nanda has said? “You must ascend that mountain ,nown as 7a9cåla. *his mountain composed of the glory of God Consciousness is the mountain of 4hairava, which is filled with the mantra so+ham. *his ascent, which is begun after establishing your mind in God Consciousness, must be accomplished very slowly so that the 1ewel which is your goal and which lies on the pea, of this mountain is preserved and not destroyed. !? ;our a areness during this $lim* must *e strong, fresh and held in $ontinuit,. ;ou must maintain an undistur*ed movement of the *reath. %t should *e slo , inaudi*le, and ithout *rea" or (ause. )he $ontinuit, of this movement is e5tremel, im(ortant and must *e maintained ith $om(lete a areness in the middle of the t o *reaths. ;ou must maintain full a areness at the (oint here the inhaling *reath rea$hes its $om(letion, the *irth (la$e of the e5haling *reath. 0nd so, also, ,ou must maintain a areness at the end (oint of e5halation, the *irth(la$e of the inhaling *reath. )he (ra$ti$e of a1apå$gåyatr= does not allo the missing of a single *reath. ;our a areness must *e *rea"less, $ontinuousl,
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(r>O>disthQla*h>vaE tu t,a"tv> sQ"Rmamath>ntaram DsQ"Rm>t=taE tu (aramaE s(andanaE la*h,ate ,ataI DD(r>O>,>maI sa nirddiRUo ,asm>nna $,avate (unaI DD 9etra )antra 8/1G,1K 9 For the e5(lanation of $a"roda,a % refer the reader to? S ami !a"shman#oo? 6Self/ Neali<ation in Kashmir Shaivism7, -ohn &ughes, ed. 30l*an, 9e ;or"? SP9; Press, 199J4. $h. G, (g. JK. 10 ast ast "hast (aC$>las=, so.haE *hairava*h>l>si,a D Uo"h ,uthna ati lagi l>lasi, mana sthira "ara (Q#ona (ra*hu DD 0marn>rth !=l> of -C>na (ra">Ba *, Param>nanda.

refreshed, and fi5ed in the $enter of the t o slo l, and silentl, moving *reaths. ;ou must maintain that a areness hi$h is most su*tle. )his is neither e5ternal a areness nor internal a areness, *ut is rather in the $enter of the de(ths of these t o. )his is 6s@,Ama parimar%ana7–the most refined a areness. )o (ra$ti$e a1apå$gayatr= ,ou should? “4all your fists, clench your teeth, tense all the muscles of your body, but conBuer your mind. !! )his is the advi$e VasiRUha gave to N>ma. &e tells him that he must first $on1uer his mind. Pnless ,ou have $ourage ,ou $annot $on1uer ,our mind, and unless ,ou have $on1uered ,our mind ,ou $annot dare to (ra$ti$e a1apå$gåyatr=. )his $an onl, *e a$$om(lished through ,our o n ill and $on$entration. “God Consciousness is not achieved by means of the scriptures, nor is it achieved by the Grace of your 5aster. God Consciousness is only achieved by your own subtle awareness. !# )he s$ri(tures ill not lift him nor $an his master elevate him, *ut hen his $ons$iousness is fi5ed in his o n a areness then his soul *e$omes visi*le. +ven the guru.s gra$e 3guru,Cipå4 ill not hel( ,ou unless ,ou ,ourself are determined, ith full devotion and atta$hment, to maintain a areness and $on$entration. )he gra$e of the guru hel(s those ho are sim(le, and sim(le are those ho have a areness and $ons$iousness. )he s(iritual as(irant ho aivers and *e$omes distur*ed gains nothing. %f ,ou undergo these (ra$ti$es ithout full a areness and $on$entration for one thousand $enturies ,ou ill have asted all one thousand of those $enturies. )he movement of *reath has to *e filled ith full a areness and $on$entration. Prå¬åyåma 0fter ,ou have settled in ,our åsana, through the (ra$ti$e of a1apå$ gåyatr= then $ommen$es prå&åyåma. 8, maintaining the $onstantl, refreshed $ontinuit, of a areness in the $enter of the t o *reaths ,ou settle in ,our åsana and the movement of ,our *reath *e$omes ver,
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hastaE hastena saE(=W,a dantairdant>EB$a (=Wa,an D aXg>n,aXgair/sam>"ram,a #a,ed>dau sva"aE manaI DD ;oga V>siRUha %V / GK, L8. 1G na B>strairn>(i guruO> dYiB,ate (arameBvaraI D dYiB,ate sv>tmanaiv>tm> sva,> sattvastha,> dhi,> DD ;oga V>siRUha %V / 118,J.

su*tle, ver, refined, as if thin. 0t this stage ,ou feel li"e going to slee(, *ut it is not reall, slee(. ;ou are (ro$eeding to ards the su*tle state of a areness. ;our a areness ill not allo ,ou to fall aslee(. 0t this (oint ,ou enter the fourth state/turya, hi$h is neither a"ing 31ågrat4, dreaming/3svapna4, nor dee( slee(/3suAupti4. )his is the *eginning of parama$spanda$tattva.1K On this (oint DaE,aråcårya has said? “'f you maintain your awareness at that point which is found between wa,ing and sleeping you will be focused to that supreme felicity which is the supreme bliss of God Consciousness.F !G )his is the (oint through hi$h ,ou (ass in the fourth state 3turya4A it is found at the end of a"e/fullness and the *eginning of slee(. )his (oint or #un$tion is ver, im(ortant, it is the entran$e into the state of turya, hi$h has *e$ome o(en through settling in ,our åsana and undergoing prå&åyåma. So, åsana must *e understood to mean maintaining full re(eatedl, refreshed a areness on and in the $enter of the t o *reaths. %n this $onne$tion % have also $om(osed these lines long ago? “*here is a point between sleep and wa,ing ;here thou shalt be alert without sha,ing. Hnter into the Iew ;orld where forms so hideous pass. *hey are passing, endure, do not be ta,en by the dross. *hen the pulls and pushes about the throttle, All those shalt thou tolerate. Close all ingress and egress, yawnings there may be/ 3hed tears, crave, implore and thou will not prostrate. A thrill passes and that goes down to the bottom, 't riseth$may it bloom forth. *hat is 4liss. 4lessed 4eingJ 4lessed 4eingJ ) greetings be to theeJF +nd of (art one. Meditation in Kashmir Shaivism – Part Two. Pratyåhåra 0t this (oint ,ou gain entr, into this state automati$all,. ;our *reath, though e5tremel, su*tle and refined, $ontinues to move in and out. 0t
1K

Parama/s(anda/tattva is the su(reme vi*ration of s(anda hi$h is movement ithout movement. 1J ,ad*h>v>nu*havaI s,>nnidr>dau #>garas,>nte D antaI sa $et sitharaI s,>lla*hate tadadva,>nandam DD Pra*odha Sudh>"ara / 1F0

that moment ,our a areness is full. ;ou have no o((ortunit, to *e gidd, or feel la<,. )hese feelings (ass the moment ,ou gain entr, into turya and, therefore, at this (oint ,ou (ra$ti$e ,our meditation hole/heartedl,. %n ,our s(iritual #ourne, ,ou are no at the (oint of prå&åyåma moving to ards pråtyåhara. &ere a$tion does not e5ist for ,ou, the organs of a$tion 3,armendriyas4 are rendered (o erless. ;ou $annot move ,our hands or fingersA nor $an ,ou move ,our legs or feet, o(en ,our e,es, or even in". From the (oint of vie of a$tion and a$tivit, ,ou $an do nothing. ;ou hear e5ternal sounds *ut onl, indistin$tl,, the, don.t $a(ture ,our attention, ,ou don.t *e$ome involved in them. )he, a((ear to ,ou as a far off his(er. “;hen wal,ing on a path, you perceive all the features of the landscape, grass, trees, clouds/ but they don+t leave impressions in your mind. 'n this manner you must act in the world. -o everything but leave the impressions behind. !K So also the s(iritual as(irant ho has entered turya does not $on$ern himself ith e5ternal events o$$urring around him. )his is the full state of prå&åyåma. )he e5ternal travel in a"ing, dreaming, and dee( slee( has ended and internal travel in turya, the fourth state, has *egun. )his internal vo,age ill *e long and arduous. % advise ,ou, therefore, not to env, ea$h other. 8e ithout avari$e and hate. )his distant (ath is tortuous li"e the (ath of a ma<e or a la*,rinth. Mon$entrate onl, on ,our #ourne,. Do not $on$ern ,ourself negativel, ith others. !OV+ is the ans er and the "e,Z )hrough !ove ,ou $an find the a, through this ma<e. )his is a ver, diffi$ult #ourne, and the goal is not easil, a$hieved. “Ancient saints and wise men have taught that traveling on the path of 3pirituality is very difficult. 't is 1ust li,e wal,ing on the edge of an extremely sharp sword. !L 0t the *eginning of this internal #ourne,, in the state of prå&åyåma, ,ou ill vividl, e5(erien$e the five su*tle elements 3tanmåtrås4A su*tle hearing 3%abda4, su*tle tou$h 3spar%a4, su*tle sight 3r@pa4, su*tle taste 3rasa4, and su*tle smell 3gandha4. )hese elements atta$" ,our five senses, and ,ou (er$eive them vividl, and $learl, even as ,ou are *reathing slo l, in and out ith full a areness, #ust as ,our master has instru$ted ,ou. )he e5(erien$e of these five elements is un*elieva*l, attra$tive and filled ith sensual en#o,ment. %t is the e5(erien$e of the most onderful sound, the
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rath,>E gamane tYiOa(araO>divat D "Ruras,a dh>r> niBit> durat,a,> durgaE (athastat"ava,o vadanti D KaUha P(aniRad %?K. 1J
1F

most en#o,a*le tou$h, the most lovel, sight, the most deli$ious taste, and the most fragrant smell. 8eing so attra$tive these e5(erien$es are e5tremel, distra$ting. 8ut *, these ,ou must not *e distra$ted. ;ou must $ontinue on ,our #ourne, to ard pratyåhåra. 4hagavån DaE,ara 3!ord Tiva4 has said? “;hen during meditation you experience the divinely produced internal tanmåtrås, pass them through un$minding your mind with great awareness, and enter into the 3upreme state of God Consciousness. *his is pratyåhåra. !M %n the state of turya ,ou (er$eive mentall, the (resen$e of the five su*tle elements 3tanmåtrås4. ;ou must not indulge in these five attra$tions. ;ou must ignore them $om(letel, and settle evermore dee(l, into ,our o n one/(ointed a areness. )his settling is $alled pratyåhåra. %t is inding u( of the e5ternal orld and entering into the Su(reme internal orld. ;our *reath is traveling to ards pratyåhåra. ;ou must tr, vigorousl, to gain entr, into that su(reme state of meditation. ;ou $annot enter it *, (h,si$al for$e *ut onl, *, mind. 9o dar"ness e5ists there. %t is light itself. “7ratyåhåra cuts the bondage of samsara.F!N “*here you will find your intellect filled with ultimate *ruth.
!>

&ere the intelle$t/3buddhi4 is filled ith )ruth$0Citambharå pra19å4. :hatever is untrue $annot e5ist there. &ere ,ou ill find onl, )ruth and !ight. ;our #ourne, in turya $ontinues. 0t this (oint ,our *reath is moving in meditation 3abhyasa4. 9o ,our #ourne, turns to ard $ontem(lation 3dhyåna4.G0 Dhyåna 6:hen ,ou (ass the internal divine sensual field ,ou must fo$us ,our mind on that su(reme all/(ervading 'od Mons$iousness. )hen
1H

(r>O>,amaI sa uddiRUto ,asm>nna $,avate (unaI D Ba*d>diguOavYitir,> $etas> h,anu*hQ,ate DD t,a"tv> t>E (raviBeddh>ma (aramaE tatsva$etas> D (rat,>h>raI iti (ro"to *hava(>Bani"Yinta"aI DD 9etra )antra [V%%%. 1K,1J. 18 *hava(>Bani"Yinta"aI D 9etra )antra V%%%. 1J 19 YitaE*har> tatra (ra#C> DD PataC#ali ;oga SQtras? Sam>dhi P>da?J8 G0 )his se1uen$e differs from that of P>taC#al=@s aRUaXga ,ogaA i.e. the Monisti$ s,stem of Kashmir Taivism re$ogni<es onl, si5 lim*s of ,oga? (r>O>,ama, (r>t,>hara, dh,>na, dh>raO>, tar"a and sam>dhi.

s(ontaneousl, Su(reme 'od Mons$iousness $ontem(lation/dhyåna.2G1

ill shine *efore ,ou. )his is

;ou ill remem*er that % told ,ou, hen ,ou enter into the state of turya the five organs of a$tion/3,armendriyas4 are rendered (o erless, the, $ease to fun$tion. P(on gaining entr, into the state of pratyåhåra the five su*tle elements 3tanmåtrås4 are eliminated. 0nd hen the *reath enters into the $entral vein 3suAumnå4, and is there*, annihilated, at this (oint in ,our #ourne, meditation $eases. )his state $annot *e $on$entrated u(onA it is held automati$all,. 0 Kashmiri (rover* sa,s? “.et me have the power to do where there is nothing to be done. .et me have the power to contemplate where there is nothing to contemplate. :hen the *reath enters the suAumna nåO=, this is the *eginning of the #ourne, of $ontem(lation/dhyåna. “;hen the yogi confirms internally that he will do whatever the state of God consciousness wills, and when he ta,es hold of spanda tattva, his breath enters the central vein and rises again in the @rdhva mågra as ,u&Oalin=. Pere also he must remain alert and aware or he will enter the state of sleep. ## &ere the small self, the limited ego, has *een su*dued. )he state of *reathing, inhaling and e5haling, enters into and *e$omes the state of *reath itself 3prå&ana4. )he as(irant *e$omes the em*odiment of *reath 3prå&ana4. &is *lood $ir$ulates so slo l, that do$tors $annot dete$t a (ulse. 0t this (oint the as(irant is $harged as if *, an ele$tri$ sho$". 8ut the sho$" that the as(irant e5(erien$es at this stage is not $harged ith fear and death *ut ith *liss and #o,. Different as(irants ma, e5(erien$e this in various a,s and, therefore, ,ou must *e a are and $autious so that ,ou are not misled. %n the )antr>lo"a, 0*hinavagu(ta has said, 6if the master is elevated and the dis$i(line is endo ed ith $om(lete 1ualifi$ations, then the master $an assist his dis$i(le. 8ut, on the other hand, if his dis$i(le is not reall, $om(lete, then the master $annot (ro(erl, hel( him or elevate him.7
G1

dh=guO>nsamati"ram,a nirdhe,aE (aramaE vi*hum D dh,>tv> dh,e,aE svasaEved,aE dh,>naE ta$$a vidur*udh>I DD 9etra )antra V%%%?1L GG ,>mavasth>E sam>lam*,a ,ada,aE mama va"R,ati D tadavaB,aE "ariR,e.hamiti saE"al(,a tiRUhati DD t>m>Brit,ordhvam>rgeOa somasQr,>vu*h>va(i D sauRu(ta(adavanmQWhaI (ra*uddhaI s,>dan>vYitaI DD S(anda K>ri"> %?GK,GJ

Vedha Dπkçå )his sho$" of *liss and #o, e5(erien$ed *, the as(irant is $alled the initiation of (ier$ing 3vedha$d=,Aå4. )his initiation is #ust li"e drilling a hole in an o*#e$t ith a drill. )he e5(erien$e of this *lissful sho$" is one form of reali<ation, and is one of the (hases (assed through on the (ath of li*eration. %t is $alled (ervasion of the Self 3åtma$vyåpti4. Our Masters have taught us that the as(irant $an e5(erien$e this sho$" of *liss as si5 different 1ualities of (ier$ing. %n %a,ta$vedha this (ier$ing *, the *lissful for$e of *reath is e5(erien$ed as energ,. %n bindu$vedha it is e5(erien$ed as se5ual *liss.GK %n bhu1aEga$vedha this (ier$ing is e5(erien$ed as the rising of a $o*ra. %n bhramara$vedha as the *u<<ing of a *la$" *ee. %n nåda$vedha it is e5(erien$ed as sound, and in mantra$ vedha it is e5(erien$ed as the "no ledge of the mantra 6%2/3aham4. )he movement of dhyåna e5ists onl, in these si5 vedhas hi$h all reside in the movement of *reath "no n as prå&a ,u&Oalin=.GJ )here is also a seventh su(reme vedha "no n as parå$vedha. %t does not e5ist in dhyåna. )his (ier$ing resides in the su(reme a a"ening "no n as a cit ,u&Oalin=. &ere ,ou reside in the state of $om(lete 'od Mons$iousness. Dhåra¬å “;hen you establish your mind in the internal reality of God Consciousness, that is dhåra&å. *his dhåra&å is not only to be established in internal God Consciousness but also in all the activities of your worldly life. *his is true dhåra&å. #K :ith the $om(letion of the initiation of (ier$ing of hatever 1ualit,, the as(irant is senten$ed to the #ourne, of dhåra&å, the #ourne, of ad#ustment. ;our $ons$iousness *e$omes filled and ad#usted ith the realit, and truth, that this hole universe is onl, 'od. 9othing is e5(erien$ed as *eing outside of 'od. )his is the unifi$ation of ,our
GK

%f the (leasure e5(erien$ed at the $lima5 of lovema"ing is multi(lied and intensified one million times, even then this (leasure ill hardl, a((ro5imate the *liss felt *, one ho e5(erien$es *indu/vedha. GJ Kashmir Shaivism re$ogni<es three t,(es of "uOWalin=A Par> "uOWalin=, $it "uOWalin=, and (r>Oa "uOWalin=. Par> "uOWalin= is not e5(erien$ed *, ,ogins. %t is so vast and universal that the *od, $annot e5ist in its (resen$e. Mit "uOWalin= is e5(erien$ed *, those ,ogin ho have desire and atta$hment onl, for s(iritualit,. Pr>Oa "uOWalin= is e5(erien$ed *, those ,ogins ho, along ith their atta$hment of s(iritualit,, also have atta$hments for orldl, (leasures. 3See? !a"shman#oo? 6Se$ret Su(reme,7 ed. 3-ohn &ughes, Pniversal Shaiva Fello shi(, 198L4. $h. 1H, KuOWalin= and %ts Pur(ose. GL dh>raO> (aram>tmatvaE dh>r,ate ,ena sarvad> D dh>raO> s> vinirddiRU> *hava*andhavin>Bin= DD 9etra )antra V%%%?1F

individual 'od Mons$iousness

ith Pniversal 'od $ons$iousness.

&ere, the organs of a$tion are again infused ith (o er, the, are rea$tivated. ;our *reath heaves and ,ou move out into e5ternal e5(erien$e–,et, hile moving out ,ou remain in the turya state. )he a$tion of moving out into e5(erien$e hile remaining in the turya state is "no n as ,rama$mudra.GF ;ou *egin to e5(erien$e the state of Pniversal 'od Mons$iousness. ;ou ill onl, e5(erien$e this, ho ever, if ,ou remain filled ith a$tive a areness. )his unifi$ation of individual 'od Mons$iousness and Pniversal 'od Mons$iousness leads to that Su(reme state here 'od Mons$iousness is e5(erien$ed ithout *rea" in all the states of a"ing, dreaming, and dee( slee(. )his is the su(reme state of fullness hile in the *od, and is $alled Qagadånanda.GH OE 9amaI Tiv>,a.

GF GH

Krama mudra is the final stage of the rise of nim=lin> 3internal4 sam>dhi. :ith the o$$urren$e of "rama mudra, nim=lin> sam>dhi is transformed into unm=lin> 3e5ternal4 sam>dhi. 0nd hen the state of unm=lin> sam>dhi *e$omes fi5ed and (ermanent this is the state of #agad>nanda. 63ecret 3upreme7 $h. 1F, (g. 11J.

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