Mahartha Manjari Mahesvarananda PDF
Mahartha Manjari Mahesvarananda PDF
of
MAHESVARANANDA
(\ _(\ \_______ ______
1-I1-I’-’1’I u44-1’c1Th-l ‘-c’1IIcNItIc1I
- w—
THE
MAHARTHASMA1SFJAR!
OF
MAHESVARANANDA
1T2NU
Translated by
Professor Satya Prakash Singh
Swami Maheshvarananda;0]
ABOUT THE BOOK
ISBN 978-81-87471-71-4
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Rs. 595
TH F
MAHARTHAMANJARI
OF
MAH, S VARANAND A
Table of Transliteration
a11ã i I
u ür
1 ai 0
auT am a1
kkhg gh ñ
c j jh ñ
t th ci dh’t n
t thd dh n
p ph b bh m
y r91 v
s h tr
jñ ir
THE
MAHARTHA -MARJAR
OF
F.
MAHESVARANANDA
(•1
IdI41’’JP<I
C’
Translated by
Professor Satya Prakash Singh
Swami Maheshvarananda
ISBN 978-81-87471-71-4
© The Authors
Published by
Mohindra K. Vashistha for
Cover Design by
Swami Maheshvarananda
Printed at
New Elegant Printers, New Delhi
Rs. 595
/
Table of Transliteration 2
Introduction 9
THE MAHARTHA-MARJART 21
(With Commentary àf
SrI Mahevaränanda)
Index 199
INTRODUCTION
Mahãrtha-mañj arT is an important text of Kashmir Saivism.
11
Mahãrtha-mañjari of ri Mahevarãnanda
It would be symbolic to take this verse as of the nature of a dream
poem as of the sort of Kubla Khan of the English poet Coleridge.
It would be much better to regard it as a creation of the state of
superconsciousness attained by the author in the course of his
meditative worship of the deity and as a suitable background for
his initiation by the yogini.
12
Introduction
14
Introduction
15
Mahãrtha-mañjari of ri Mahevarãnanda
is anãhata nãda. By dwelling on this nãda, the citta of a yogin
gets dissolved paving way to viuddha caitanya — the highest state
of Conscioushess.
16
Introduction
The srs(i bija and sathhära bija are its main forms.
(Tantraloka V.132)
The srsti bija and samhãra bija are the main points of its
revelation.
17
Mahãrtha-mañjari of ri Mahevarãnanda
Commenting on verse 111.43, he quotes as follows:
18
Introduction
Enameva mahãrtham
Yuddhãrambhe päñdupu trasya
Sodasahasra-aktir
Deva upadiati sma mãdhavah. 69
19
Mahãrtha-mañjari of ri Mahevardnanda
commentary. We hope this translation will be liked by people at
large and grateful to Miss Nancy Dean Mercury, Yoga Teacher
and Artist, California, U.S.A. for her help in proof reading and
copy-editing of the work.
The graphics used in the book are not our own creation but they
have been drawn from diverse sources to create the conceptual
theme of the book. We acknowledge our indebtedness to all those
agencies responsible for creation, production or reproduction,
as the case may be, of these graphics.
20
F 4
THE MAHARTHA-MANJARI
(With Commentary of ri Mahevarãnanda)
1cpII 1q-I1Ic411IgI
TQ41
if1”i1’t
1
iNc1L 4 I41h1 i
ic I
- J__ -
1T ‘i11 Ri4’i
1 c1 cl I
-- iITI I II
3TT c1g
I141LI.4c11cP ifi
cici ?r1I4 PPiIu1IIQd1Ti1T: T’?R?JT -ig1ii cli Ef
23
Mahãrtha-maiijari of ri Mahevarãnanda
c IIEW1I
24
Mahãrtha-rnañjari of Sri Mahevarãnanda
1qii Illici: I
WJ rtQTr oqIYIqc
*giirdi: cLItI’1t
_____-— ç4ct?[ LIr1It M1 \Sg4jIc14 icIc1[1
u( t1 1itT
t1U’ I
r4 5cQTThft
*f I I I
Pici1t
4jItI(UI’1 III-1 I
iii1? i-i
1ii Fi I Ici II
25
Mahãrtha-mahjari of ri Mahevarãnanda
(-)
26
Mahãrtha-maiijari of ri Mahevarãnanda
Now is being explained the meaning of the Text.
27
Mahãrtha-mañjari of ri Mahevarãnanda
His two feet are knowledge and potentiality for action as
indicative of autonomy. The word carana (used for feet) is
(understandable as the means with the use of which it is made
possible) to move, go, attain, understand and enjoy in the world.
28
Mahartha-mañjari of ri Mahevarãnanda
1i:hri. iiii
F RR’tiei’1 cçthi:i
cii1 ii
1i flPIcI11f%Ic’1I ivgiusiçij
Icfl1cN IcjIj:, 11?W[ jLg
4lc1I TWI ‘S’IN ik’4 4IgI T9
I-cri-IIf r
3TTZ11L 1 Tf 1
29
Mahãrtha-mañjari of ri Mahe.varãnanda
‘ ?Z1TTft
Ri aii gici.f: I Ic1 si iIictII
\.T1)Qi1UE, ricii 4111i: ilc11I 3Nt24ILIP1a, r
fcii— ji4 rr r f: 1
cc1e’j, f ciI ‘gij 1cp: ift P1lc1I I1lI’1lc1[
1 ff: i T
ftfigiRspi’-ci
c11L1I rtiei scu1ci: ‘pc1I Li-q, iTIcNI
1ciI4i, cf: I [ 1c’it cI1cr41IgIg
cifiif ttr iiTii41 f1.tici -iic?,
— IRNc-LiiR’ iq[cI
ii-:ii1i
1 1: ‘-iciPci I ii.iiiii:—
30
Mahãrtha-mañjari of ri Mahevarãnanda
Now, inkling to expound the meaning of the text along with its
purpose, the author turns to explain the sense of deliberation
(vimara).
Let the great light (of Parama iva) expand spreading its
illumination in the form of deliberation relating to which
various disciplines of knowledge end up only with
determining the denominations. (2)
31
Mahãrtha-mañjari of ri Mahe.varãnanda
diversity of the world also in keeping with the same view the
outcome ought to be in keeping with the same way of thinking,
which obviously would be entirely unsuspected end of the entire
procedure of contemplation endingup in inexplicability of the
reality. In view of this apprehension, the author inserts in the
text the adjective nicalodyota, the ‘constant illumination’
indicating to the self-evidently illuminative nature of the light (of
the Self) serving as the illuminer of the world and hence leaving
no scope for thinking in favour of nihilism.
32
Mahãrtha-mañjari of ri Mahevarãnanda
products of the throb, the primary meaning of the sentence. In
the second place, may the continuous cogniser involved here
about whose objective will be expounded may flourish, that is,
may manifest himself from within the illusory covering around
him in the form of saihskãras bedimming his power of illumination.
That flourishing does not amount to aloneness. What then (does
it amount to)? It amounts to the recognition that I am the Self
manifested as the worldly form of the Supreme Being endowed
with the power of contemplation and a. unique power of
illumination which is transcendent to all the worldly luminaries
and is born of the sense of identity with the object it illumines.
By virtue of this kind of its nature, it is constant, blameless, just
shining by itself, a throb. It is in this capacity that it is aspired to
flourish.
33
Mahartha-mañjari of ri Mahevarãnanda
cIç
WcQ.T !,1411U1 “T cpI sii
fL4c1[
‘1IIj fiiiiitti I I II
1Ic4iI fj
c1 14IUi 1 5SI aT2.t1I
F ItNiii
IIIoic1R1 P1M-1 II I I
I Et IIIcj’jl WT NIci
ck-ii[ iicft IckF9
34
Mahãriha-mahjari of ri Mahevarãnanda
35
Mahãrtha-rnañjari of $ri Mahe.varãhanda
around to depend on that source of knowledge. Things being as
such, that particular source of valid knowledge needs to be
pointed to (via which the said agent may be understandable
directly). In the case of that source of knowledge (of the agent),
it would fall in the category of baseless creations of imaginary
nature. It is with this anticipation; that is pointed out as follows:
36
Mahãrtha-mañjari of ri Mahevarãnanda
and therein the purposiveness of It. The relationship of
purposiveness and instrument of fulfilling the purpose concerned
brings the world and the Self so close to each other as to culminate
in their complete oneness resulting in the understanding that this
world is self-luminous and therefore the entire world of objects
is a sheer thriving of the Self, as has been stated in the
Pratyabhijñã system:
37
Mahärtha-mañjari of ri Mahe.varãnanda
:1 i cIII?II
iiTs1 zi raiiri
fl--’tsftr
t.4jf i’Isi’ c1I:
\gQ114iI1cqIc% i
i1gi1sf flggi[: çj ç
I i4iiRicicii 1i ic
rzr TTF1T: f1TflZT 1mT?Tf1Z1T
cp1 ggpd11 e”1 r
38
Mahãrtha-mañjari of ri Mahevarãnanda
Now the objection may arise as follows: just as the case stands in
regard to the pillar and the pot, the luminosity of the Self also
does never appear obviously, and therefore, in view of its
obscurity, it, too, may need the help of evidence for its validity to
be brought out explicitly. In anticipation of this probable
objection is stated here as follows:
(The above verse amounts to state) that the Self of which even
such illiterate people asAbhiras, etc.,who (professionally) remain
confined to the task of fetching water, are aware in the form of ‘I
am fat’, ‘lam prosperous’, etc., by virtue of obvious throb of the
Self.
39
Mahãrtha-mahjari of ri Mahevarãnanda
For each and everyone, it is his Self which is his deity, this will be
cxplained subsequently. That Supreme Lord is implicit in the
whole of the Creation such as body, senses and the world, that
is, the entire manifestation by virtue of His oneness with all these
and hence as the illuminator of it and, therefore, cannot remain
unacquainted to anyone. As such, there does not remain any
scope for His remaining unobvious to anyone as represented by
the sense of I-ness within all. (4)
-_gcii 1 3T11i11II
1-1 !,IcI)II1R1 P1?1i[ IIc4-44 I P II
41
Mahãrtha-mañjari of ri Mahevarãnanda
If on account of its being regarded merely as the statement of
authoritative persons, it deserves any validity, then the question
arises regarding the nature of the source form which it has been
received. Thinking on this line, we have to admit that it has been
received from a certain valid source, and that valid source had
received it from another valid source resulting in regress ad
infinitum and thus in ultimate invalidity as it happens in the case
of testification of the gehuineness of a certain piece of gem in
which after three and four turns one has to become satisfied with
the claim of the certification.
iuiii1?imirci’ g -: c1IiI Ri
T iig — i1ciciI ilci ‘iii
Tft-ii4ictcT c1i
rIIU1 i[ii1
cp[ jqu iiiciI I
42
Mahãrtha-mañjari of ri Mahevarãnanda
ai1iiui cilul
IRPc11Tft I t II
bIi
ci[Rip: ft iTT*1T:I
c4I’Wj
ig I I II
PTLj tkIi I
ai i11’i f gtij 4 -1jvcp gijfii’
[: qIç4p[ r iIiIci’1
c1’lI f1 1 TRicf
I111cNRPtI4I: I i II
43
Mahãrtha-mañjari of ri Màhevarãnanda
Let this confusion of entitlement arise in the mind of those
who think of the Self on a pattern somewhat different
(from that of the commonplace one) and thus are opposed
to the Self. (6)
ri ti—
J ‘iiR-ci ii i
c41I 1ct’I
I 11.9 Ii
45
Mahãrtha-mañjari of ri Mahe.varananda
1I \*t
‘iii1ici r’.Wiu iP
gj tZf 1ig: iui1
__ &c1
___iiac14 PIII f i
iriasitr
1i gii1 IrlPj
‘ij ig fIIcEe1I
3Tr: f f j1qRii’
ii’-i’<gii41
46
Mahãrtha-mahjari of ri Mahevarãnanda
Where there is willingness, there is permissibility and
where willingness is not, there is impermissibility. This is
our discretion while throb of the heart alone is that of the
scriptures. (7)
47
Mahãrtha-mañjari of ri Mahevarãnanda
us by our sense of I-ness. If this be accepted as the criterion of
determination of the reality, this would be exactly in keeping
with our mode of thinking and form of discipline. It is the
deliberation on the throb of the inner being which is the centre
of all awareness embracing the entire creation including the earth,
etc., in the form of the contact with the Supreme Lord we have
talked about already as our agama, as a source of valid
knowledge. It appears as the power of will as the determinant in
the acts of permissibility and impermissibility under the
denomination, as has been spelled out in Sathvit Prakäa:
48
Mahãrtha-mañjari of Sri Mahevarãnanda
9 I vi41q1MI c1 tI41I1uI1[c1c
r 1Rig ug ‘1ci &ii< ctL1cI, çvQj
‘iQf:, ii[1j1’1c11I qcici’ IIaiItc114j%
jgqp c1IicNI
q31 FU[I*
ftr I
i1iu’1
iiii iW IIc,II
ci I
49
Mahãrtha-rnañjari of ri Mahevarãnanda
ii1?ii
51
Mahãrtha-mañjari of ri Mahevarãnanda
ir1 rfr: tU 911T: T1T—
[ ci-q
411 PIcNs1cl,
rr
frii[ Qi1wI1I—
We iIc41I I I I I
cIPR4c4I 1WcñS1t
dci— 1Igc,
1Q1T11, Tf rfr, r iiiiIiIcuq,
52
Mahãrtha-mañjari of ri Mahevarãnanda
53
Mahãrtha-mañjari of ri Mahe.varãnanda
This is the position held by the Tantrãloka. In keeping with it the
Self needs to be considered as undergoing the process of
manifestation as is the logic of the solar orb of the midday time,
due to the abundant shine of the rays on both sides, i.e., the gem
and the orb, and common nature of both the kinds of rays, the
gem remains in a state of dimness as it happens in case of a slab
of stone embodying a gem within it lying unguarded anywhere
until the gem within it does not get manifested with the lustre of
its rays being spread out and bearing out the fact that it is a gem
of the highest quality. Similar is the case of the Self with Its quality
of knowledge remaining involved in that of force and due to the
commonness of (ignorance) on both sides giving rise to the
justification for the worldly behaviour. (9)
‘ui. W1 t3iff
IQ111
‘U’
cW IrC1P1Tkr 119011
f uqQ11i iq,if1
QIQi1cp-I 1{jcflg: I
gJcI irr-: 1190 II
54
Mahãrtha-mañjari of ri Mahevarãnanda
‘istsIt i1sI4i: I’
‘ti11 NI31I1
llclUIL1 ft3JT3T cpcii1 I
‘i4IRi 31 i1i
11T T 1Q.ii 119911
56
Mahãrtha-mañjari of ri Mahevarãnanda
T
1Tf1cii<: ncm
57
Mahãrtha-mahjari of ri Mahevarãnanda
the non-entity. If he understands Brahman as the Being,
he becomes an entity in all possibility.
1TII 1I1i’(icQI.
ft
I411T I1 i Rwii I I I I
Th:ii PIILI1iIQ I
58
Mahãrtha-mañjari of ri Mahevarãnanda
‘ cc-i iiT’1g:
There is no one else over and above Parama Siva as the source
of the throb on the higher side and nothing other than the Earth
59
Mahãrtha-mañjari of ri Mahevarãnanda
on the lower as the form of manifestation. The entire range of
the manifest actuality is received via perception, etc., as measure
of valid knowledge is the result of stimulation available in the
form of Light as its very nature. This is decided via the logical
steps of inclusion and exclusion. Thus it becomes finally obvious
that the light of it is the inmost Light as the Self which throbs
outside as the object of the Light in the form of the actual world.
This needs to be admitted as such.
3 Tf T1T zrtz1?r1
qI siiql figcivcp
?1 41c1Iui
‘tiRt iiui
fT3T
Rici’1 uiii.i iii’-g I i II
60
Mahãrtha-mañjari of ri Mahevarãnanda
i1ci wi IIc1II
61
Mahãrtha-mañjari of ri Mahevarãnanda
It is in keeping with this viewpoint that the virtue of experiencing
the unity of thousands of forces (in Him) there has become
possible to consider Him as the meeting ground of such mutually
contradictory acts as creation, dissolution, etc. Moreover, so far
as the characterisation of Him as “Bhairava is upsurge”, udyamo
Bhairavaz by 5iva Sütra is concerned, the experience of Him as
the will of one’s inmost being (hrdaya) on the one hand and as
the Transcendent Supreme Parama Siva, as would be made clear
later, on the other, is concerned, He is verily like this. All this
account amounts to suggest that the world is just an unfoldment
of His own force getting stimulated on account of His autonomy
manifest by virtue of the dual force of consciousness and delight
being embedded in Him in a perfectly coordinated form as also
on account of the inclination of the forces of will, knowledge,
etc., to get revealed gradually, as has been stated in the iva Sütra:
“Universe is the unfoldment of His force”, svaaktipracayo’sya
vivam (111.30). This being the position of the Siva Sütra, Parama
iva needs to be understood as the essential cognitive controller
behind the entire inward as well as outer expansion of the world
as a manifestation of the throb of His force with all its peculiar
nature suggesting the autonomous character of His
consciousness. (13)
i’I1T cj11PçI
‘ii 1ct’1I
............
............ I iq I I
\.3r4t ‘iij
62
Mahartha-maiijari of ri Mahevarãnanda
ir-ig:
I Ii II
fi I 1I’iI6dUf: I cp[I
iii1ii’i Z[ 1TTT $cLgII11 cjgcy14 ji: ‘TI*
1iqj.tJT T-4II1cNI goqcii I iii 1,1I Zft
41*4 1I1’N ‘4çf c11iii 3ft uçqu
64
Mahãrtha-mañjari of ri Mahevarãnanda
trW mftr —
1ri’-i o iqciiiiiici civcl4ij
rftrzf UT [? i i rztt q mt i cp — frr i i
ci11 iicii
Following the above, the author considers over Sadãiva and
Ivara as recounted in the sequel:
From amongst the two, i.e., Sadãiva and Tvara, first one
to be revealed is Sadãiva while the second one is Ivara.
(15)
65
Mahãrtha-mahjari of ri Mahevarãnanda
Meaning of cognition remains associated with the sense of I-ness.
In the case of instruction like this — ‘You do like this’ and the
response ‘I do like this’; what is obvious is that I-ness remains
associated with the claim of doing. In the case of action, on the
other hand, the sense of this becomes prominent. This is the
specific distinction between one’s association with knowledge
on the one side and with action on the other. In the case of
ascendancy of knowledge, there is pre-eminence of I-ness while
in that of action there is ascendancy of the sense of the other
than ‘I’. This is the kind of distinction between Sadãiva and
Thvara. Sadãiva supervenes over the creation in its implicitness -
in the Parama Siva while Ivara on the same as is manifest from
Him. Sadãiva is sometimes denoted by names like Viu, Rudra,
Aditya, etc. On the ascendancy of the Force and corresponding
descension of action emerges the sense of play, sport, etc. When
the sense of cognition gets downgraded, there arises the sense of
Ivara, this is stated in the scripture. The presiding agent of that
state is a certain Thvara. This amounts to state that between senses
of I-ness and This-ness standing for pre-eminence of knowledge
and action respectively, Sadãiva represents the state of what
lies in the midst of the manifest and unmanifest both while Ivara
stands for the ascendance of the force of action and hence .of the
manifest, state of .the world in the capacity of the agent of
manifestation. (15)
TT IkNRi
iT
iici1 i tiggii1 I
R14I
JN? I’1I [1 1III 1JiI IIII
66
Mahãrtha-mañjari of ri Mahevarãnanda
nwi1 3lIcjI
1’tci41IcI
1I1I 4k14Ii
1c1
3NIciv11 f•[
67
Mahãrtha-mañjart of ri Mahevarãnanda
iIf fticieiui41
1)Ic11 ij’11uj1 tcI1 I I19 I I
qq[
‘ig’tfl ii1 I
iiifr çqç:
ij11?J1 iRk: II9tII
f 3Tff1IIUft
NiQ1t11Ic Lcp: —
i’iIfTc1 rNi’icciici,
ciRWt c1c1 ——4-4 5c1Igq ft,c cIjcgcI
i1icgg cIc141I IQSt til tl4lccPIRcN[ c14I41I
ifjiji: ciiPi ‘iqR 41cfl, [i gij1t -1fcvii
flg [ii’1r icI1 cvqc1, gci’1
t: gj+qcP:, ZP ?fZf L-c1I1?ThfcNT
tcchI1 3[ t1 3f cy1c’Ij:
N{1J t: I gjii
1 1Fig11
1111T jpj, c1ti ccI TT
SWtM
‘tig31
Pti’I 3NcTI
itiicf1n IicIt;ii
j4cp(: 1cI:
Pki cci4I
1i1ci i
1JTN-c1I ‘4iPci 1i: i 19t II
70
Mahãrtha-mañjari of ri Mahevarãnanda
[u [rtiviigcqctiui, i’i1
1 3Tft, cPicI I11HI1’1sP11:, P?41?:
1 WT g1 i1Pjc:, clcq r iii
cpcp4 ctMa I fRT f ti: iw1ig giiRp:,
TZJQT iiuigq 1ziT iiag I ic II
From amongst all these five snares, division is the cause of His
appearance of doing only a little, knowledge as that of knowing
only a little, attachment as His being attached to objects (of senses
and mind), time as that of the process in enlightening of entities
as well as non-entities, and determination as that of the limitation
that this is mine while this is not mine. All these five forces are
termed in treatise on the Agama ãstra as coverings for keeping
(something) hidden. In the absence of these forces (of limitation)
the person would become like the Supreme Lord by virtue of
having got everything manifest in his/her power of understanding.
Otherwise he/she is likely to remain like a slab of stone with his!
her power of Lordship remaining extremely repressed. (18)
TT ‘-4NIi
c?N11 i’iI
gu1J g[i4j
c1 qii I1 ‘i1 tu1 119M
72
Mahãrtha-mahjari of ri Mahevarãnanda
t fiieci,—
tt,4:I
guijfl
cN1 ii cpiRI ijci1 I ii
gt f ici tick Ri
j jjcpIr1j j Ig[4j T11gj
3pg cjii ‘Icici, ji igRcii 1IecPi
‘kj r Pi I i i qqç4jc1i,
f:
1 FcPIUIIPIPWIIUI1 iig 31’t4IIg cqi, citi
iigii-i jcig_ 1jU4,1 Zff TQT
Now, the author reveals the inner nature of the (Supreme) Being
in the sequel:
Ict1 cII
uIIuI_f1T 11TIIui
4,,uvuI R3T ggIui
iFi1T 1TT
g3iirsRi *cI IIoII
1I’1[’-1I1NI’11
Tuj q’<j’-cffl: NtIgMi1
iiii’i
Jf’T iR: o II
f1
iiri ‘1Ii cpII:, 1ti 1i[:, iiqi 3iRg
rger cPn ir:, c1IiI
cqI41’ki1IiMgJ1_ ii’iqi Tuçq, 1flfl[:
Ic11cPSZ1 1I1(:, c1’-4i’1i ET c1liI 1T 1II’-I
iiir-g-i, c1-L1I
c1I iq1 liRoll
74
Mahãrtha-mahjari of ri Mahevaränanda
Now the author talks of prakrti as follows:
TT t4T ciRiii9ii
‘1gI
1Iq)4’tflg’c1i
i ii
75
Mahãrtha-mañjari of ri Mahevarãnanda
j
iriPi cifi
fT3ffT f uI4J
i3IIQi, RiRiiQI’I
uiiuijc[1i
I I II
77
Mahãrtha-mañjari of ri Mahevarãnanda
g14c11 f f—
f4’iii41ci,41 i’1 i1?i I
PII1c’1’ I i II
fi:
Icl,IIti
Heart is the somewhat suitable and hence the best abode of the
Creator who is a great Light, all-pervading, and is limited only
by His own nature and is of the nature of complete autonomy.
78
Mahãrtha-mahjari of ri Mahevarãnanda
On account of his lying there, His sight of objects lying outside in
the world remains scattered owing to being used as a matter of
experience to be used at the same time as an object of observation.
It is to say, that it crosses the limit of internality. The limitations
are as follows. The objects remain always impinging on different
apertures of the senses which are cognitive and hence act like
lamps. These senses are five as eyes, touch, ears, taste and smell.
Their causality in cognition lies in their capturing the objects in
the form of word, touch, form, taste and smell. (22)
ujI I
cprqçj-4 u[
If.Qir4uI ici41 I I II
79
Mahãrtha-mañjari of ri Mahevarãnanda
Now, the author talks of the organs of action.
&1T I
80
Mahãrtha-mañjari of ri Mahevarãnanda
cQj4 IIII
iiIciP
TriI jifIfr wii1ii
s61S1 Q11cNc1’I
B34?Z1 ciiP
tf u1
fr f P1ècrIS11 iiu1kr iwi: si1fr
l[t1IyI tq’-qc1 -qicIiqgTq1i 1? icjI iii1cii:
— I6q-qI1 ‘. tI I 1
I
Iii’i flZIT itsi
81
Mahãrtha-mañjari of ri Mahevarãnanda
The ‘trinity of worlds’ implies the three factors of the object of
enjoyment, the act of enjoying and the enjoyer. The ‘Actor’
amounts to iva’s skilful acting in the drama on the universal
scale. He is the Great Knower on account of being of the nature
of Illumination. The world is conceived as a garden wherein have
grown plants bearing flowers, etc., producing sensations of smell,
etc., characteristic (to all the fiveelements, i.e., space, air, fire,
water and the earth) and emitting light, smell, etc., as symbolised
by flowers and sensing them artistically and yet looking to be
doing so artlessly. The symbol of sport, kridã, ‘sport’ has been
used here to indicate to His act of throbbing in keeping with His
sense of delight. The subjects of sound, touch, form, taste and
smell are cognitive in nature. Space, etc., are the substrata of
these guizas while ear, etc., are the senses corresponding to them
as their recipient. This internal relationship amongst these three
needs to be considered, as has been stated by their propounders:
TT ct ‘igiRi
fTuf
g—jcJ 1Thciiiii I
11ui
4j(UI Nr
82
Mahãrtha-mañjari of ri Mahevarãnanda
-cII1t1 1sb1Ic1IIci
J,LWIT 1i iiti I
83
Mahãrtha-mañjari of ri Mahe.varãnanda
by undergoing the process of manifestation from Parama iva to
Sakti and Sadãiva until the emergence of the five elements and
gets intensified with gradual decay in the nature of the knower
and experience of difficulty in the same measure in getting the
sense of the Light thus intensified. This sweetness needs to be
experienced as the basic nature of all cognising beings. All the
five elements never do lose the delight of the Light available to
us through the understanding of the harmony behind them like
space, etc. They rather operate by keeping it cherished within
themselves in varying degrees of density born of the autonomy
of iva in the same way as the lump of sugar does not get
decreased in the intensity of its sweetness on account of passing
through the process of cooking. Consequently, the earth, etc.,
all the thirty-five elements following the pattern of their cause
continue to exist and flourish in independence of the same cause.
In keeping with the same pattern, all being right from the earth
continue to dwell in iva as per the principle of sat-kãrya-vãda,
that is, the principle of constancy in the existence (of the really
existent). Thus, the conclusion is that, as per this principle, even
the intermediate entities like the prakrti and purua, both the
higher as well as the lower meet together and hence combine
into one. (25)
ti i i i
9f
iiti cicjgvfli
84
Mahãrtha-mañjari of ri Mahevarãnanda
1ftftrr4r
iiit vi’14iiI: I i ii
In the following verse, the author talks of the reality of the essence
thus conceived of in the form of a congregation of all into one —
t31T
tti I I g U ITT I
cii
86
Mahãrtha-mahjari of ri Mahevarãnanda
?Z1f: I ?rth
87
Mahãrtha-mahjari of ri Mahevarãnanda
i1sftr
riRIcPt
iNQc1i flgg’c j’jc.jg: II’ ()
1?1IIRIh9II
It is well-known in the agamas that paths are six. They are letters,
words, mantras, kalã, essences and creations. Letters are fifty, as
they are well-known amongst the people. In spite of the infinity
of their number, words, in keeping with the limitation of space,
are eighty-one as per the prOvision of the primeval mantra.
Similarly, the mantras also despite of being infinite in number
are taken into account as only eleven in view of the group of five
as related to Brahman and that of six as related to athias, fractions.
Kalãs, aspects, are five including nivrtti, etc. Essences, as has
already been stated are thirty-six. Creations are (theoretically
endless as related to time, .Agni and Rudra, etc., but (practically)
two hundred and twenty four. All these, are included in the fold
of the five kalãs. For instance, in the kalã known as nivrtti comes
only one letter ksa. Twenty-eight are the words, two are the
88
Mahãrtha-mañjari of ri Mahe.varãnanda
mantras, emerging immediately out of the heart, earth is the only
one essence, one hundred and eight are the fields of creation,
bhuvana, beginning from Kalã, Agni, Rudra, etc., up to
Bhadrakãli. For their base there are the letters beginning from
ha up to ta, etc., twenty-three and twenty-one, mantras, iro and
Vãmadeva, basic elements beginning from apt atva and ending
with prakrti numbering twenty-three and fields of creation
beginning from amarea and ending with rikaiz(ha and
numbering fifty-six. In regard to vidyã, seven letters beginning
from ñya up to gha, twenty words, the couple of mantras with
their initial words like ivo and aghora, seven bas’ic elements
beginning form purusa and ending with maya and twenty-seven
fields of creation beginning from the macrocosmic and ending
with the as small as the thumb. In regard to silence, the three
letters, i.e., ga, kha and ka, eleven words, as mantras kavaca and
tatpuruca, in regard to basic elements, uddha vidyä, ivara and
sadãiva the three, the eighteen fields of creation beginning from
kalã and ending with sadäiva, in regard to the state beyond
peace, the sixteen vowels while the word only one, i.e., SivaI
ãna-astram, all referring to one and the same Siva as its deity
who is of the nature of force, as has been pointed out in the
scripture. The five fields of creation are those beginning from
nivrtti and ending with anãrita.
This being so, the group of six paths getting formed like this, and
being classified into fields of creation and division as also into
letters, mantras, words and again into three categories concrete,
subtle and mutations with priority to fields of creation and next
position to letters and mantras, etc. In this way, what is to be
indicated by means of words ultimately falls in the category of
the Light while the means of indication, i.e., the words comes to
the category of vimara, power of self-revelation. In this way,
both the aspects of iva, that is the prakãa and vimara get
involved in the manifestation of the fire of delight via rubbing of
89
Mahãrtha-mañjari of ri Mahevarãnanda
the fire sticks with one another representing the contiguous events’
of opening and closing of the eyelids of the Supreme Being
resulting in the manifestation of the astonishment of His delight.
Likewise has also been stated in Vijñãna Bhairava as well:
rii
)
R1Ic3P.Iui IIt1I
iI91IT
fmr: i
Tf: I ii
ct ei1stiiitzi siPiPici it
90
Mahãrtha-mañjari of rt Mahevarãnanda
91
Mahãrtha-mañjari of ri Mahevarãnanda
rQ11af
L1 c6tj Ri ‘iri1i
f1 icJ R<ui’1
jj i i ii
1is1i
19 qeciigçfl iRp:
1T cjPBiI
i11ti Pbcfl ig I I II
i1’r f ii1 siiiiI IiIcI, Z: 4icpi:
ci1di: i’ti I cilcici, Fiii ici1 cii
cit if,: Pbqcfl ijRpuigRwiuv[?gig clI
3TTjt ‘QiIg !4c’N gtl’1 E1’ c11IV HI4 Ie—clt1
1I’1 1T Pb?4cfl ig IbciIc1cIl clijI igc1kf: I RE II
Now, in spite of so many well-known sources of knowledge, such
as the Purãiias, A gamas, etc., but no one of them possesses, such
a force which lies embedded in the Lord. With this doubt in mind,
the author talks as follows:
92
Mahãrtha-mañjari of ri Mahevarãnanda
It has been stated in the Agamas that the Supreme Lord has the
universe as His body while such a petty creature, as mosquito,
etc. are bodily so petty as the seed of a sesamum indicum seed.
One needs to think over this possibility. The author wants one
to think dyer the quantum of Force possibly possessed by Him.
In comparison to the same possessed by Him (in view of the
pettiness of the body of the creatures as evident in the capacity
of the movement around its area). The author’s use of the verb
in the imperative mood in this context is meant for stressing on
the reader the necessity of experiencing the variety of
manifestation of the force of the creature. Use of the plural form
of the verb is meant for stressing on the validity of the
understanding like this, that is, to what extent (the Lord) may be
exerting His force in keeping the process of the world going on
with the entire universe as His body. (29)
I1It4 I
tr I Io I I
93
Mahãrtha-mañjari of ri Mahevarãnanda
jujj 4Ic[r
igRi, rr i’zr P1 c1Ic4Ij gIIftcWjIcI’1
TZrf1, ZTT TTUTU
tnTiiJ
fi I giif1 IIoII
Now, a doubt arises as to the inadequacy of the force of Him, He
might have to exert in the act of closing up the being of the
universe.
cT 4jcfl
I c i uuj u uqf[
IIcIII
c11-I 11tcI
Qif’icpii
cpQj1Rj cIcPQilt 1 I9 II
Rcii jul4fl
cc1I4c Rsi 14irc1I
ePij TfII’
95
Mahãrtha-mañjari of ri Mahe.varãnanda
arise the danger of confusion between the states of unmesa and
nimesa. In apprehension of this crucial danger of confusion
between the two states, the author states further as follows:
96
Mahãrtha-maiijari of ri Mahevarãnanda
taii iiiuicgk I
‘31 :!;e< U I ‘ I UI I
c11Q14l LUj J ji.juj flfl
c41i4cIk1 I
1 ct’.p,’< u IU
jq: IIII
‘4t1c1I I,
q,IRq’NI — 11 1 iFci+i1l cip.i41Ii
TT 1Ig1
97
Mahãrtha-mañjari of ri Mahevarãnanda
What may be the peculiarity of the actual flower as
different from the flower of the void. If it be pointed as
that of the throb, it would be reacted to in terms of
universality of the throb. (32)
98
Mahãrtha-mahjari of ri Mahevarãnanda
9 -cj c1qU T Ri 1
tj ‘iiT -iigii,1 iRic1 cli
IIq1I
j’u ujg4juj[
I II
I
‘. ...
g: 1jI1 ui: I I II
wiT:
1clIIiI’iciI f q,uc( j1i:, j — r’1&
FIR1 cidIW11 ‘cpiià’ icI1I?i !iR tIN1HIc1cjI
---- f I11 r1uI1. llFcl:I Z1T
1U f31Rus—
100
Mahãrtha-maiijari of ri Mahevarananda
gLi 1ici
uiiuifIIct’1 cilti ?T3IIUI4 I II
jU454j [J[U_
qucZ: I
i
r1r cii1i
iw f u: — ii
fjUI4jU rj I 3fU4SfU]413
iRicI cii tf cIuIc1 IciI&iuII: Icpg:
ZPh
?1TTY f tRT1fTt fliig: iftr,
‘ig1:
) 4ILj)j fr4t5i
fccii 1T 1?fT-
r
f[ i-ci1ñT?TT 1IcWit1: t
qiIgI1IN11u: cigtf
f tc1IIc41Pi iii41 ij jj i[ii,Rjcpigq’1
ii ‘gc1i iRr ig1bi’cI,
15,Z1?1Z1T 1t?41 I 3Th1Z1T
usIjI4cpI ciicqikf: I i ii
101
Mahãrtha-rnañjari of ri Mahe.vardnanda
Now the problem is that in spite of having been settled in mind
again and again, this content of meaning only flutters in mind
around like the streak of lightning and seldom does go deep into
the heart, for the sake of which if there be any way that needs to
be suggested; particularly if that be any device of worship of the
Goddess Supreme. With this query in mind, the author looks
around that Divinity as follows:
102
Mahartha-mañjari of ri Mahe&varãnanda
In this way of thinking, the idea of projection of Him on ground,
etc., would be only a secondary representation. (34)
?T cifM’I
[qiic1IjiIc1 I
Npi3iiI1
II%II
r it14
I
I i ii
rft ftrirftiii
ciu1 41-i ci-i 4iii ciIcir1qzrr:
iii: I1c — cii ‘II’1
ciiiRiq ujj1,
t1iclc1I t cli 1L1J?IT 4c1’tcJ1T1 Ic121
q,QNI ijui1qTgicqiqj fggfçf f 1IciI 1i—
V[ fj4-q tf(
IcII’c1 — iii
103
Mahãrtha-rnahjari of ri Mahevarananda
104
Mahãrtha-mahjari of ri Mahevarãnanda
been received through different senses in the form of the
respective throbs get the facility of staying in the senses for a
moment and then getting transmitted through the sensory
mechanism to the Self of Bhairava. Vimara, contemplation, here
stands for contemplation over oneself, the Supreme Lord. That
recognition itself is the flower, pupa, meant derivatively as the
object of nourishment. (35)
vjgQj[gIQ
ciRciiii 1T T g,c1I QiI
v1T 4ju’)
I I II
1P-IIQ1’1
4Rcii 11 T QIT1 victI
Qi4i1P1
IIII
Now, after giving the details of the method of the worship of the
worshipable deity including His locus in the cakra, circle; the
author talks about the quality of this kind of worship as follows:
105
Mahartha-mahjari of ri Mahevarãnanda
Worship is the estimation of the forces lying latent within
one’s own psyche which is a difficult task in this world
while squash, betel, fragrance and flowers are easy to get
for the sake of the Lord of the Universe. (36)
The throb of the heart is the deity, the Supreme Lord, this has
already been stated and will continue to be stated. The power
embedded therein as other than one’s own in the form of
endurance of the onslaught of the agitations of the world and
the capacity to contemplate on it, brooding over the same power
is the worship. Worship other than this is extremely easy and
ends in the idea of Him as He is the Lord of the world. (36)
fiRci fT1vci
11 1311q
f9 iiTi R11r
106
Mahãrtha-mañjari of ri Mahevarãnanda
Having brooded over the nature of worship in this way over all,
the author intending to organise the remaining matters also on
the same line establishes the supreme purpose of prãi.iãyãma as
follows:
107
Mahãrtha-mahjari of ri Mahevarãnanda
in the fascination towards all the sensory objects. Bhañjana here
means getting established in the perfect state of breath control
(known as kevala). (37)
iiiiq iii1
g t3 I
gii’i 3ii1
uwul I[IP131T jfr: I I Ii
IItzII
108
Mahãrtha-mañjari of Sri Mahevarãnanda
3TI3igi 1iii
fug4 34Iti’uII’1 I
3t9 ‘
4)IQ1• 1T?IIT13T nq iicii
j[Cl)(rLIcNI 1iiT
I
aT21 eiIi:
uii1j .. - iig: I I II
ujj1jc- tFT
cP4I11g 3i1cPv1cNI 1-iii, c4W-4 1c1ctQi1uIt4
— I44NI1[1 1igI’I[spI’-ci4I
Z ‘1T c1I
109
Mahãrtha-mahjari of ri Mahevarãnanda
Positioning of the organs of the body such as hands, feet, etc.,
from amongst a variety of options in a way oriented to the self-
concentration is what is known as anga-nyasa while arghya,
valuable is the remaining constantly aligned to one’s basic nature
is a valuable psychic state. Flowers are the feelings and emotions
are feeders of the inner being which are oriented to the worship
of the deity by virtue of their orientation to the divine. It is on
account of this utility of them that flowers are known as puspa, a
word as derived from the root pus meaning to feed and nourish.
(39)
1c
I h?O II
qs5.quj tNii
rc5I1
1ju[: 1 Io II
110
Mahãrtha-mañjari of ri Mahe.varãnanda
Now, after acquisition of the articles of worship both worldly
and divine and having separated from them the particular article
which is of common utility to all the senses, the author proposes
to examine it from the viewpoint of samskära, impression, as
well as yoga.
Kula stands here for the community of the followers iva as the
supreme manifestation of the entire range of objects of
knowledge. We are speaking here of the propitiation of the deities
by the points, bindus, manifesting out of Him gradually and one
by one in the form of throbs of Force amounting to
contemplation. (The text is missing.) (40)
Uçtc 1
c1
TN1rI1 T R1iic’i I h9 II
111
Mahãrtha-mañjari of ri Mahe.varãnanda
timilJi I
-1i<c1 .4ic1 T)Ufl
IIci1 r1I: I h9 II
The five carriers of the body of Siva, the three eyes and all the
cakras. Constant remembrance amounts to contemplation also
contemplation on His range of forms. The word smarata has been
used here twice to emphasise the significance of contemplation
on the Supreme Teacher, i.e., Siva. The five forces to be
contemplated on are those of creation, sustenance, dissolution,
inexplicability and manifestation. (41)
112
Mahãrtha-mañjari of ri Mahevarãnanda
tf
pcigi
IciI tIr1,N’1: I I II
41c I ‘liii I1I’(cP
‘ficiiciiiic 4ig I
c[j 41I 11cs 1tcc11II’
113
Mahãrtha-mahjari of ri Mahe.varãnanda
iriØ-#t
tUfl &t1(I, ‘3TP4I tl&1
Rr 1tNUIIcIb iti1,
ti’f?i cci: iIciIuIc1II ft
iift ici,ii t1’i 1[tit cucgI ‘icigi iici’1i’ j1?i, —
111 TIT?: ?R ?14 t T—TZ1: ?1T ‘fTf
I41Np_T1IcI, 1UILUI I f[tisp, clvcI
ii: 1kDi1:
c1I ‘c1IgI igq’1 i’k1 igR, 1ciI jRg’-c1NI: tI
cicU c1III \cPL4I +I1, — 14111 1Qf1,
‘4cpIIq g444rc1’kq: tiiriiuii1—
-
114
Mahãrtha-mahjari of Sri Mahevarãnanda
(as follows):
In His body are nine division, five are the positions of the
five carriers, seventeen are the sections in the eye located
in the head while twelve and sixteen in other two eyes.
(42)
The word pqha in the verse is indicatory of the body of His body,
as has been stated in Mahãnayaprakãa:
There what has been indicated by the word kalã are the nine
Forces which being contemplated on turns into a certain element
of the knower in the form of the primeval throb followed by a
certain force of expansion over and above the same throb and
another pulsation concerning the senses and, given to measuring
the magnitude of the sense throb still followed by another throb
given to managing the arrangement of objects followed by
115
Mahãrtha-mahjari of ri Mahevarãnanda
unfoldment of objects of understanding, classification of them
and when looked into closely appearing as the five gross elements,
name, space, air, light, water, and earth being produced in the
same order. There, in the beginning itself, is born deliberation of
consciousness out of the Self, followed by the process of
stabilisation of it, followed by the throb of its utilisation, followed
by its whitening and then eventuation by fulfilment significatory
of resting confined to oneself. This is the process intended to be
unfolded here. This is how get formed the diverse perspectives
of understanding. such as the knower, the measures of knowing
and the five kinds of objects of knowledge as the source of
knowledge. Other authorities, again, regard this source of
understanding as of five kinds under the supposition of it as the
locus of offering sacrifice to the Lord of Death in a fivefold
manner, as five are the passages of throbbing of the Supreme
Lord in the form of vyoma-vãmevari, khecari, dikcari, gocari
and bhücari. On account of pre-eminence of contemplation over
spaces under its dispensation as associated with the sacred sound
Om, the five kinds of stimulations associated with as would be
spelled out later on account of her rulership over it, vyornavãme
variis assigned this status. She is the force of consciousness
of the Supreme Lord and throbs in the inmost being of the
knower when he turns into the awareness itself followed by its
entrance into his inner sense followed by entrance into his outer
sense organs and thus by delighting in enjoying the exhilaration
of contact with all kinds of objects of senses. It is known as khecari
on account of its movement in space. As it moves in directions
by taking its position in inner sense organs, it is called dikcari.
On account of its movement in the outer sense organs it is called
gocari while on account of moving among physical objects
kindred to the earth or matter, it is known as bhücari. This is
why on account of bearing with Him this fivefold system of
awareness divided into three perspectives of the knower,
knowledge and the object of knowledge, the author has talked
116
Mahãrtha-mahjari of ri Mahevarãnanda
of the statue of iva as having seventeen eyes in his forehead.
The word bhãla means the forehead while the eyes located in it
are the seventeen forces. This has been stated in the scripture as
the circle of the statue. It is called mürti-cakra, the circle of statue,
on account of the etymological bearing of the word mürti with
the root mürch, to mesmerise or excite. These states occur owing
to pre-eminence of the I-sense, This-ness goes down while in the
state of pre-eininence of This-ness, the I-ness does the same. Thus,
both of these states amount to almost the same thing. The form
of the state of consciousness has a vast range of expansion and
contraction on either side. On the side of expansion it has the
potentiality to become as luminous as fire and coincide with that
of the Supreme Bhairava while on the side of contraction it has
the likelihood of becoming as inert as the stone, etc. This colossal
range of autonomy of expansion and contraction has been
indicated by the word mürti. Kalãii, divisions of Agni are
seventeen including the ten external and sevn internal as per
the mention in the scripture in the form of the terms ‘the group
of ten kalãs and ‘the group of seven crests’. In keeping with both
the numbers put together the number of the forces of the inürti,
Agni would come to the same combined number. On being
thought over thoroughly they emerge pre-eminently as
consciousness in the form of assertion of I-sense, resolution,
articulation, acceptance, movement, rejection, enjoyment,
knowing, decision, determination, hearing, touching, seeing,
tasting and smelling. Thus, they are only various forms of the
throb within the knower. They are throbs of interiorisation and
exteriorisation. These forces of mürti, consolidation, owing to
the nature of the object they get embodied in on the side of
contraction, give rise to the animal nature while on the side of
expansion they result in the unfoldment of Siva-hood from within
the person concerned.
Now, the author talks of the circles of light and delight. As has
117
Mahãrtha-mañjari of Sri Mahe.varãnanda
been said about them, ‘twelve and sixteen are their eyes’, these
are the number of their right and left eyes and hence of their
forces. From amongst them, the right eye is a circle of light. On
account of inherence of lustre in it, it deserves to be known. In
keeping with this derivative sense of it, it is a source of valid
knowledge. The number of forces operating here is twelve.
Essentially these are organs of action dominated by the life-force
such as organ of speech, hand, feet, anus and genital and those
of sense dominated by mind, manas, namely, ears, touch, eyes,
taste and smell. The left eye is the centre of delight. Delight is
the manifestation of the Supreme Being embodied within oneself
expressing Himself out of the fullness of His nature and He is of
the nature of the moon. There in Him divisions are sixteen
objectively which are of the nature of change. These features of
change are the five organs of action, five organs of sense, five
physical elements such as space, etc., and manas. (42)
cRjq [1ii
Ui. 41U4SC UII
falz3p:ft ft Tff i i ii
qt1p1
‘c 41U UH
Pkii P1pii’ici fir tt: iiii
118
Mahãrtha-rn ahja ri of ii Mali e varãnanda
(c1Is’l’t1’ Icfclc1, Zn
1IIIcjI, r1ri’ii’ji i uicNi c!cpi 4lc)
Having thus expounded the worthiness Of the gross body as the
locus of worship, the author suggests that in the same way the
subtle also needs to be contemplated on and with that end in
view he reflects on the system of the cakras (as follows):
(3Izi 1lc1) The sense is this. The Supreme Lore is the Light. As
is the case with the surface of a deep reservoir of water
unwavering and perfectly at peace on the surface silently He
delights in His force of autonomy. Such inherent forces of Him
are known as Sãrnbhava. When He gets inclined to take to an
upsurge, that upsurge becomes known as the upsurge of Sakti.
With some agitation in the same state, there arises the throb of
meeting. With this throb of the agitation comes emergence of
the mantra like agitation on the surface of the sea on the rising of
the moon amounting to overflow of it on the coast. Such an
overflow is known as jñãna-siddha. Thus, the jñãna-siddhas, due
to being practically associated with the objects of knowledge have
been characterised as ãmbhava Siddhãs in the capacity of the
Supreme iva as replete with the autonomy born of self-fulfilled
consciousness as has been stated in the ricakrasadbhäva:
ct,cyjl:
Irii:I
tii
*ii cii 1pig1fTI I? II
120
Mahãrtha-mahjari of ri Mahevarãnanda
itiiii 1 [c,cyq:
[1Iv4I
j1j t ‘iIicPI IhtII
I1N PI’c1NR1.PiI’1
I1Mc11I Tt1T( fi’-ci NRi1I1 I)
ii Rr Ri
iii
1TU[ 5c1 j1L
cI,1c1 zjj.ij Ih?tII
rii
Riiq: qiRj fi1
c1UIc1 ci
.iR1i IILII
121
Mahãrtha-inañjari of ri Mahevarãnanda
122
Mahãrtha-mañjari of ri Mahe.varãnanda
creativity of another conscient person of the sort capable of
sculpting on a slab of stone, etc. In order to bring this idea home
to the listener and mark out the difference between the conscient
and the inconscient in the matter, the author uses the term
payanti, sees. Moreover the word citra has been used repeatedly
to suggest to the capability and incapability to accomplish the
task by the two. Now since by the logic of inclusion and exclusion
it is only within the capability of the conscient to accomplish the
task and by no means within the other one, the author uses the
word bhanata, please respond contemplatively, implying as to
focus of putting the faith of divinity in the figure or the creature
of the figure. (44-45-46-47)
1juIuI11u11
ii’i i
qg[T1T1
ui+1 q,i1 c1’1* IIzII
cpj 1IUI4i I
FJ1ij: NRI
123
Mahãrtha-mañjari of ri Mahevarãnanda
q41Igq uj
ftTTTS
P1EII IrP:, g i-j: I ZT I11Icl
‘gu[ç4jc [ +iriI
Il
tjq)
iicjcrciii’I rZ’-41’-:Il’
IlIclI
Now when it is accepted without any doubt that the very own
Self is the deity, what is the use of the entire paraphernalia of
mantra and tantra? Obviously, he is accepted so as to get inclined
towards the deity having redirected his attention from his
personal self. With this doubt in mind the author observes that
the mantra is decisive of the nature of the deity concerned:
124
Mahãrtha-mañjari of rl Mahevarãnanda
means of protection in the event of self-contraction and
depression. Thus the experience embracing all the options
in the entire range of the world is the implication of the
word mantra. (48)
125
Mahãrtha-mañjari of ri Mahevarãnanda
Mantra is not merely a configuration of letters as anybody
having just ten hands is not the same as iva. It is rather
the splendour of sound backed by the firmness of
determination which deserves the designation of man tra.
(48)
R1T uj f31T
UIIU4j eI 41Q1411 Th1TI
jUj jjrçft
r1 I I? II
•‘iiii 1ii
lM14l WIRI itrr gic
[: I4rcII
T9T cjji:iiIi
gIcprq c1IgcI,1Ic — I41rcfl 144.I[
irRt i iRici, ff
r PccJJR14iI1 !4gc141I’tcqIg iiiiRP:, i’d1
‘1IkøIIlcP: — uIIg4I1 cqrç1-qI:, c1: ircI1Ii
1T ? pgcigcfl (r)
N1IcII c44c1: Ic11UII L1I gjcp
126
Mahãrtha-mahjari of ri Mahevarãna,zda
Now, it has become incontrovertible that mantras in themselves
are the means of transcendent experience. What, however, is
the position of the collection of words as objects of the sense of
audition? With this problem in mind the author intends to
expound the secret of yak itself and observes:
pikir I
T cii
cjej i.jggi4 I j1j,o II
127
Mahãrtha-mañjari of ri Mahevarãnanda
31I’-g4Ic’Qi ii1T:
i
44 c[f[
Ej c1N IcIIl0Il
g-q —
--1, [1IIPc1TUi
ii’i.’-q’ siRi Zr ‘siii:, 11T ‘I41cNI ‘4?2c1I, c1L-4I
cii4iR fcijuu ic1 — ig
I-c1Itc[1 T —
fmitif fr(T ftfrvY zrtmz(
c1LP1IRcNI 3jM’-qggI 1IE1 fTf:I ti 1T: —
I ThgT.4I41i
r g i tg ‘-41 t 1 Ti fIrg1[
rc1
cci4c4I Pr1i ‘li I.j441 1 Ic’II1ZIT, 115011
The form of the posture in which the yogin gets the privilege of
the freedom of sporting and winning with Him’who representing
the quintessence of both the worshipper and the object of worship
128
Mahãrtha-mañjari of ri Mahevarãnanda
and has.the opportunity of experiencing the splendour of delight
and the consequent throb and grace and its effect on himself
directly, should take it as inclusive of all the well known siddhis
known as karañkini, etc., and even much more than them.
Ksullakitã means belittled as compared to the delight of that
posture as against the pleasure of the attainment of the well
known siddhis like aizimã, etc. The sense is this. Instead of lurking
after the joy derivable from stretching and contracting hands,
fingers, legs, etc., and thus from attaining the state of the surface
of the vibration-less sea psychically in regard to mental
modifications, one needs to prefer the state of beatitude of
complete inner rest known in other words as parãmara, state of
transcendence of contemplation and the splendour of the inner
experience born thereof. As regards the derivativemeaning of
the word rnudrã, it is formed out of a combination of thewords
mud, delight and rã, gives. As such, (it would be betrayal of its
derivative meaning to lurk after the joy available through
karañkini and other mudrãs, etc.,) instead of aiming at the blissful
state of quietude wherein lies the origin as well as the end of all,
purposes of postures whatever. (50)
1UILl
L14S4j iI1I I
1NRi
‘4c7ic1 3T Picpci ctjgIcaT i iq II
iIII.ci: i
129
Mahãrtha-mañjari of ri Mahevarãnanda
41?1
q’iRj i Ptci,c IigIc1Icl1 i I9 II
ci ‘lill IgR1llcIl11, t1
‘gj f• vj4j
ic1 I
iiftZ1: q,M1T11
uIqcpQ14 irr: gu[[:,
130
Mahãrtha-mañjari of ri Mahevarãnanda
Thus by way of bringing forth the purpose of contemplation, the
author observed:
131
Mahãrtha-mañjari of ri Mahevarãnanda
Peculiar is the delusion of equivalence of the joy of Indra
lying under the shade of his wife aci’s breast (onthe one
side) and of a worm rolling in the hell (on the other).
F
N r g’
cL1
f
i11giq1 II(:?II
ci,Pici,’1 itiii r
tci T iiqiiJ:
f IRi
gjcI, 3T?fTZT
spPicpl r pI’1 ‘iIsli-4cI,
132
Mahãrtha-mañjari of ri Mahevarãnanda
ticuiihi wiR
‘gijrgj4 iR 1cIItx11i
1iciid ‘sflgrR:’ (o 16)
“tId0i i1Ii
Itis definite that the Lord is univrsal in view of time, space, etc.,
having been secondarily conceived due to the phenomenal
character of the world, on the analogy of one’s reflection in a
mirror looking as the real person of himself as also on account of
the wide multiplicity of the literal meaning of the word dévä
including illumination. As such, He cannot be gradual involving
limitations of graduality and process affecting His universal
pervasiveness, as has well been said:
This being the state of things vho is to get separate from what
and for what purpose and in what way? On this kind of query,
the respondent would have no way out but to remain silent. He
does not need to come into contact with the blemish of time any
way, since time ends up only with sequence. So are also explicable
the term ‘eternally obvious’, etc. Thus, what may be said
eventually is that:
134
Mahãrtha-mañjari of ri Mahevarãnanda
This is the basic nature of those who are charged with the sense
of universality of the Self and not by any attribute assumed from
above. (52)
UjcWl 1q[qfN—
-c1I1qtIN, iitci 1I.1cti,
ju-j.44
• i
‘i1’ cp[
iTttlTPi1
3i1 °19 T ciIII1
rr
1ui 4 cgii11 f1iRciI
clt4lIgIc1lI Ptc:
fQ.M iciRi IItII
3TTTTTZ1: — ft1Tfr
-.
cii
135
Mahãrtha-mañjari of ri Mahevarãnanda
‘1’IciIlcvic1: qi p411cIu11Icl I
ciRjcj cfJ ii
‘ji’1’-II: ciii1g’I
1MIII1i 1t t’jc tI1i 1ctcia ii
11I1T T Ei ‘iIIIc1 ‘I’-iPti
dci: Tht1’iii 11 cI’1ItM II
1I4I1I1IcPU?4 1 S1I1 R41 I
TT 31Ic1I 1gI i siiP1 icwj% II’
1E%:P’T’i I It I I
136
Mahãrtha-mahjari of ri Mahevarãnanda
137
Mahãrtha-mañjari of ri Mahevarãnanda
— U1IuIII1cNT IQ414i:
c4IIcNI
138
Mahãrtha-mahjari of ri Mahevarãnanda
tllc41’j: fzgf
jc fçq fr:i
‘1qIc’i’1
‘jjc”j’1: fii i
I4c1’LII
‘uIc1uII 3IIci’1:
\-3t44c’1’
jQ([ irci’iciq’i Zr
IIi , E ç4
rr r i
iri -
139
Mahãrtha-mahjari of ri Mahevarãnanda
iiirc1 IcBPI14jc1Nc I
i ti’ii ii iii4: r i1ctr: i r
q: 1 i[qi1 1FcitT
cg ii: 11uiii iciRi
— fr ?Z12IT1r TT1T?1:, ftJZ1Tf ifzr ftz—
1WTT1TT?1T1: Zf: (ftrtr t
11fvT r thrTR1RW:
cuIIR: igp4: — iiai
I1I-qcq4j1
ici1 iTsf1 Ic1 c1:
I f ET iiggigi-iip
r gip-iii-qi RivqI
1cil,:
1c1(Ij1cI I
iii’i’-q’1 ii cli Rc-jcqg: fj: I I’
1’Ir”1. I1c11I1Lc11cPI—
i4SJ,1cl I’i’iq I I? II
140
Mahãrtha-mañjari of Sri Mahevarãnan?a
Now, the Veda maintains that it is for the sake of the Self
that one loves everything. As such, the Self should be
blissful, no matter liberated or bound. (54)
It is for the sake of emphasising this aspect of the Self that in the
Upanisad the story of the two wives of the sage Yãjñava(kya has
been introduced. (54)
gigi’iiuiij11:
i11 ffjjj
t1iccii’ti
fiuu’1cj i
WT
I1I1IU[ 1jlJ1IUIc1I I II
41 ce1I(1
[uT P Pvifi I
-,1cii
ciu1: jciI I I’ II
143
Mahãrtha-mañjari of ri Mahevarãnanda
‘iiiiiszi ci1 4 : I’
I
1c1 iiii: ji-q4flug 3tiLIc1 Ii’
144
Mahãrtha-maiijari of ri Mahevarãnanda
145
Mahãrtha-mañjari of ri Mahevarãnanda
iu
\‘5cI1c Z1 iit: 1I,gIc1: I’
i1i •1I&II
Now,. by way of introducing the ways .to the access to the throb
f.the Self the author indicates to the ãzava, etc., three ways by
means of just a single verse which reads as follows:
Bhagavadgita XV1I.3
146
Mahãrtha-mañjari of ri Mahe.varãnanda
all whatever there is. It is like this: The letters s and h.involvedin
the composition of the syllables sa and ha (as components of the
sacred great sentence so’ham) as also on account of being
indicatory of the will for cognition (as also of the solar and lunar
channels of breathing), their functioning needs to be suspended
(obviously not by force but through entrance into, exclusive
meditation) and the nasal sound interconnecting the letters s and
h is to be contemplated on and discerned in regard to the length
of time for the removal of the blemish on the Self as.the covering
of taint from over a piece of gem. It is on doing so that emerges
the secret of sounds, s-am-h. Though as a unit of the alphabet
both the letters h and s are as commonplace as other. letters but
by virtue of being combined by the intermediate sound, they, get
transformed into the great thorough reversion in thejr order in
the sequence as the existing order has been ‘accorded to them
for the sake of keeping their sense hidden from the ken of people
at large. Moreover, this device of inversion, in their order makes
them into another mantra, i.e., has got transformed, them into is
enough to create credence for its genuineness in the mind of the
people. This path to the realisation of the Self is known as ãzava,
microscopic, on account of its resting on particular letters
assuming the form of a great mantra to: be contemplated.oa.:.as
the way, to it, as has been observed in the ri Malinivijaya Tanträ:
That way .to attainment of homogeneity.of min4 is
characterised as microscopic which rests on discernment
on pronunciation, meditation, sounds, and places of
articulation in the vocal organ.
,1•
MahâhaInañjari of ri Mahevarãnanda
to the state when all the tendencies of the mind,’such as aspiring,
will g, knowing and acting have subsided in their respective
füictions. In that state Self as the real knower would become
1ñsta non-entity and, therefore,would stand in the necessity
bfvoaibñ through remOval ôf doubt regarding its positive
béinThe meaning On the point is as follows. Enlivening of the
desirmg, tc , to the extent as to think that this phenomenal world
isthetañgible form of the splendour of manifestation cannot be
jossible’without these tendenéies of the mind. Such an evocation
of the Self is, therefore, necessary for removing the doubt about
the positivity ‘of the Self. This is the advantage of this kind of
coñsiderátion within oneself. This is known as the path of the
kt.:Itsihdepehdence as a path of liberation lies in its being
ônfined to just one’s contemplation rid of pronunciation, etc.,
‘s1 rthe case with other pathsas has been stated as follows:
Now’ Soma or’ moon, stands for the breath known as apãna while
Sürya, the sun, for the prãnã. This is well-known. Normally both
these kinds of breath have access outside the heart up to twelve
finger-ends. There the seventh termination of the language has
been used in the sense of being, bhäva, while the root has
been Used in the sense of throwing and throbbing. The extent of
the throw or throb inside and Outside the body needs to be
contemplated on along with the wonder involved in the act up
‘to its uriderstanding from the core of the heart.’ The sense is this.
Though both these kinds of breath keep throbbing and moving
in common throughout the whole body automatically like the
pair of fire-sticks, yet for the sake of constant wonderment over
the miracle of the constitution of the body it needs to be followed
148
Mahãrtha-mahjari of ri MaIievarãnanda
tgT
______________
____
IIigciEIT
W iIiii’lii i ii II
9F1 1aIt
f[ETTWU
Ii1?iciØ
iiipT: •IIII
149
Mähãrtha-mañjari of ri Mahevarãnanda
Qit1IwitI
fcpQ: ccp cqq1IJciP I cii PI I I II
Having thus expounded the three paths together, the author for
the sake of making them firmly settled in the heart of the aspirant
explains them separately beginning with the ãiiava, microscopic:
Paramaiva is the end of all the paths (as indicated above) leading
to Him by virtue Of His position lying in transcendence of all the
elements as explained already. From amongst those elements
themselves how much blemishless is the position of space as
compared to that the gross ones like the earth, etc.,. on account
of absence of inapplicability of the criterion of limitation to it by
nature itself. It is on account of its transcendence of limitations
of boundary that a posture named khecari has acquired
prominence. On the acceptance of the taintlessness of the most
tangible also (on thorough scrutinisation) it can be imagincd how
much subtle would be the Supreme Lord who is transcendent to
all thirty-six components of the world! Here comes the adage of
stick and honeycomb. (56)
ii-cr
.
i14i I’
-i II9II
150
Mahãrtha-mañjari of ri Mahevarãnanda
91It1g_
cJ I
ürffj,
g i —Tft iNTpTj I 11 cWTh ‘11 c1,
-
___
__
‘t t ¶
Now, the author explains the .ãktopãya, the path of akti, the
fundamental force:
151
Mahãrtha-mañjari of ri Mahevarãnanda
the commonsense, who have themselves tasted the
ambrosial wine of aivism on the great sacrificial occasion
of drinking. (57)
TQ YB
cii TTYI
152
Mahãrtha-mañjari of ri Mahevarãnanda
T?J3ft iRi
i’1fi ‘iW I It II
i
1T cig[ g4uj: I
In the world and there, too, in such objects like mirror, etc., face
is getting reflected. This is very well understandable. This will be
propounded immediately afterwards. From the commonsense
viewpoint, what appears in the form of face has undergone the
153
Mahãrtha-mañjari of En Mahevarãnanda
experience of getting reflected. The medium of reflection has
served like a mirror..What needs to be understood is that medium
owing to whose cleanliness all the objects of world including the
mirror itself and lying in one’s inner being entire process are being
reflected. The imperative for the knowing of it is made to
emphasise its knowability. One’s capability of understanding it
also requires the necessity of knowing it. (58)
1q iNzif ihcii’i—
ii
ri
ftiiigi
I’1%’1 13T
rci’cjci’ ‘iiN
1—di4i 1r qgu c’c1 I I I I
cp ci ci: IPiMI
Where does lie any space for the idea of extroversion and:
introversion in the case of a yogin established in
introversion who has become immune to any kind of
blemish inward and outward like the feathers of a blue
ray in regard to the symmetry of its feathers on both the
sides? (59)
Artha means the object which is desired by everyone, that is, the
Self which is somewhat above all things worldly. It is rather like
the plumage of a clean peacock and akin to that of a joy perfectly
alike on both sides in regard to Iness and This-ness, that is,
inwardness in the capacity of the knower as well as disinterested
outward-ness which all are only artificial. There is no place of
these within him. (59)
155
Mahãrtha-mañjari of ri Mahevarãnanda
‘qNl ‘jiIiec1’.’i—
ggc!i
RiiiPci 1II1IciI
f1rfir i iO ii
156
Mahãrtha-mañjari of ri Mahevarãnanda
tauii fsiui I
3IIv11 ftT\31c1I
mruuii ‘iN iiiii
IcN1rcT1_
Tfkfr ccpiI
uf4uijirci fl .1 I1 II
iiP1—
iPH ii1 — ic1ctt1
4i1P ‘.icw-T icic1L1RL ciiriTZ gj UEH
j’cp4 iiiii1 1F11 — [ jqcj—
1:
157
Mahãrtha-mañjari of ri Mahevarãnanda
(.E))
i
NRi: I.
rcgi1i Ic1i’iI1Iccp11vJ1 Iijg-1
That which is indIcated as the world beyond is, indeed, the state
of delight of Brahman, as is suggested through the Upanisadic
system of gradation in the quantum of full pleasure and delight
in the experience from the human, Gandharva, etc., up to
Brahman in regard to the redemption from limitations and access
158
Mahãrtha-maiijari of ri Mahevarãnanda
to full autonomy of the Supreme Being experiencing the state of
restoration to Its I-ness and reaching the highest point of self-
contentment and delight including the experience of throb of
the splendour of beauty and bliss. That throb of splendour is a
mixture of the two basic factors, namely, prakãa and vimara,
i.e., Lightand Contemplation, by virtue of represeñtingthe end
and means in the experience of the excess of the swçetness of
the delight in the heart of the yogin. Having been attained, this
excess of delight serves as a stimulant for ideas contrary to it.
Such is the role of the heart in the travail of the body, senses and
the creation as such on the path of the wOrld. It is always in the
state of process. Instead of seeking further intensification in the
sweetness experienced earliçr, it prefers an alteration in the taste.
Consequently, there emerges a taste different from sourness, etc.,
where the will-power of the yogin having been fed up with the
earlier experience and remaining as such until he: attains the
ultimate result unobstructed, as has been stated in the Siva-Sütra:
Siva-Sütra IlL 39
g’ciigi cgcqPi:
‘1It9c1I4
s1I I
fl
1
- _I
160
Mahãrtha-mahjari of ri Mahevarãnanda
Now, since This-ness is necessarily of the nature of delusion, how
can there be the possibility of coordination between I-ness and
This-ness. With this doubt in mind, the author observes:
ir IPLIi jNi11.Icqig
__ffT
p N1T
fT
iiii
c flju I IF II
T%1T ?R
frtr rs:i
161
Mahãrtha-mañjari of ri Mahevarãnanda
cE11LRI 1
cI)’N 51s’-LI: I IF I I
q ¶I1gI’j,muI1cNIii: R.4I11
jiuici jguL IItt, c11 tt1I1I1 Ii44{ ff4cpç—
cii
rL 1cPIUI r4[? 1cI icI,IuI iiRii,ii’
aic1IcI gcl’tq — 1t i
i4r ri
— 1r1r r
is1I i1sii1 — r 3lRcUa
ZIhT tI i ci4: f q)c
tiiRcj ‘iiJfr — ‘fr 4ici:
?McJ,ctll Ijigig I I II
162
Mahãrtha-mañjari of ri Mahevarãnanda
gradually towards the certainty of arnbhu on account of which
the aspirant tends towards Him and gets instructed to remain
assured in lying confidently in the state in which he be at any
particular moment. Thus, the path known as ãizava, atomic, etc;,
tends to lead one beyond the universal and hence is established
as the ãmbhava. In it, too, there is involvement of some sort of
discretion which needs to be contemplated on. As a result of this
kind of contemplation leading to the experience of exhilaration,
one gets out of the duality of difference between oneself and the
other, that is, the object and the subject, For him, both the doer
and the deed, the teacher and the taught both get unified into
one and the same item of awareness. (63)
1TuztTi igrn
ififi
Qjg I
ic1t1cl)(vicI,
Ri1uiNui Rir i ii
163
Mahãrtha-mañjari of ri Mahevarãnanda
ir j — zf IIC[UE zj
gIii’- 4R FcIIc4icP:, 11 4cN 44iI1S1?1 TIflhI4cNI
IIc1IEIc1 I 5ft c11iqQ,qI4(
‘r[ I
iILIc 1 *itii1 49I ‘ii4: i II’
164
Mahãrtha-mañjari of ri Mahe.varãnanda
blemish of the system of the god of death and access to
the state of perfection on the path of unification of Siva
and akti! (64)
Never does the attainment of the yogins of the joint path of iva
in the form of the Light and akti as the Force of contemplation
enjoys the throb of consciousness require anything to do except
for remaining sustained in life and holding oneness of the duality
of the world and the Transcendent as merely the Knower and
the known. (64)
165
Mahãrtha-mahjari of ri Mahevarãnanda
iiiiuiciiiii1ffi41ciri, :
jUIcl
UI’1Uf1-IItUI I
‘tcl IIE(ijI
pjcw141Ig1 iiii I
jgfluj: jc[:
jc1 i
LIg4c4 ?t
s5 bN1I
‘qcig1 qç :I
f ijg[ .I”1I1It I I Ii
166
Mahãrtha-mañjari of ri Mahevarãnanda
sjt{ci uI fii
11c1IU1F IT3IIUi Th
tuuiij m1TT3T
1T.Tf1 QI’lc4 hIIEt9II
11I’1’11 f.41—
I
iIc41ictcn
167
Mahãrtha-rnaiijari of ri Mahevarãnanda
Let all other redemptive streams of knowleçlge falling in
the four-cornered oceans take rest (for the time being),
leaving only Lord Bhairava operative with His churning
stick of ambrosia. (67)
c1 ‘ti ‘jUI4j
‘cI T1 TjW1t1I
aiciitiui fT3I
i4cr11 cN S’1T I IEt ii
c1 (N -IUH4-i1
I 1T I1icI *fti
Ic4N1
1iIuI1c1lI ig1?iii’i—
cj1IuT i ig
uj1t — cI:
-iig-?i, dci gRci:
— 1c1IlyIgiQlicPL1I
TfTff TTfZ1TTft—
I?[e1IcI WT—
iigRi, cpgvr II
168
Mahãrtha-mañjari of ri Mahe.varãnanda
Hrdaya, heart, is that part of one’s body which is the locus of the
motivation of the group of six principles known as Parama Siva,
akti, !vara, uddha Vidyã, and Mãyã operating in the state of
psychic options as well as beyond the options and thus of the
dual force of prakäa, Light and virnara, contemplation. Its
udyoga, effort, stands for looking closely into the factor of rise of
indifference towards tangible objects which serve as the source
of motivation of the entire worldly behaviour in the form of will,
cognition and action. Here ãlokana, looking, into, stands for
examining from the viewpoint of their usefulness or otherwise in
regard to the Self. That effort lies sometimes in perusing the throb
of the senses in the reception of their objects in the form of taste,
etc., out of curiosity by externalising himself and gets enamoured
by them while at times getting disillusioned from the fascination
due to knowledge withdraws himself from them rests engrossed
in the Self alone and enjoys the delight of the Self alone which is
all-pervading. All this has been dealt with in scriptures in both
the ways, that is, action and discursion. (68)
169
Mahãrtha-mañjari of ri Mahevarãnanda
iT
T[?iiTh iuiti i
:ii’iv1
IIEE,II
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170
Mahãrtha-mañjari of ri Mahevarãnanda
It is this very great burden of meaning which was delivered
to the son of Pãñdu by Mãdhava, the possessor of sixteen
thousand forces at the start of the war of (Mahãbhãrata).
(69)
171
GLOSSARY OF IMPORTANT
TERMS IN KASHMIR SAIVISM
Alokana: Looking into
Abhinavagupta
(950-1050 A.D.): Yogin, Tantric, litterateur, philosopher, and
commentator on Kashmir Saivism,
belonging to the lineage of Vasugupta and
Somananda. Author of Tantraloka,
TantrasAra, Abhinavabhãrati (commentary
on Nãtya Sãstra of Bharat Muni); Ivarapratyabhijñã-vimar
ini and other important
works.
175
Mahãrtha-maiijari of ri Mahevarãnanda
Aghora: Merciful iva.
Akula: iva.
Anugraha: Grace.
176
Glossary Of Important Terms In Kashmir aivism
Anusandhãna: In yogic sense it is constant awareness of
the Reality.
Apavarga: Liberatiàn.
Aparã: Lowest.
Apavedyasu
upti: Deep sleep in which one has no awareness
of any object whatsoever.
Avyakta: Unmanifest.
Ahamkãra: I-feeling.
177
Mahãrtha-mañjari of ri Mahevarãnanda
known as ãtiava yoga, bhedopãya and kriyã
yoga or kriyopãya.
Ananda: Bliss.
178
Glossary Of important Terms In Kashmir aivism
considers both his subtle and gross bodies
as the Self on account of auddha vikalpas.
Bhogkta: Experient.
Bindu: (1) Undivided Light of Consciousness; (2)
nasal sound indicated by a dot on the letter
()
179
Mahãrtha-mahjari of ri Mahevarãnanda
BIja: Active Light of akti which is the root cause
of the universe; vowel; mystical letter
forming the part of man Ira of a deity; first
syllable of a mantra.
180
Glossary Of Important Terms In Kashmir aivism
Citi: Consciousness power of the Absolute
which brings about the world process.
Dik: Space.
181
Mahãrtha-mañjari of ri Mahevarãnanda
Ghoratari aktis: Saktis or deities that push the individual
towards a downward path in the world.
Hetu: Cause
Jàgat: World-process.
182
Glossary Of Important Terms In Kashmir aivism
Jiva: Individual soul; empirical self whose
consciousness is conditioned and limited.
183
Mahartha-mañjari of ri Mahe.varãnanda
Karmendriya: Five powers of organs of action, namely,
speaking, handling, locomotion, excreting,
sexual action.
Kãraiia: Cause..
Karya: Effect.
184
Glossary Of Impor&znt Terms In Kashmir aivism
Laya: Dissolution; interiorisation of
consciousness.
185
Mahãrtha-mañjari of ri Mahevarãnanda
universe within itself and in which the
alphabets are arranged in an irregular way
from ‘na’ to ‘pha’.
Nimea: Involution.
186
Glossary Of Important Terms In Kashmir aivism
Parã: The Absolute.
187
Mahãrtha-mahjari of ri Mahevarãnanda
Prameya: Object of knowledge; object.
188
Glossary Of Important Terms In Kashinir aivism
Prana-pramãtã: Anindividual considering praiza to be the
Self.
Rami: Sakti.
189
Mahãrtha-mañjari of ri Mahevarãnanda
akti-tattva: Vimara aspect, Consciousness of Siva; the
second of the 36 tattvas.
190
Glossary Of Important Terms In Kashmir aivism
Siva tattva:
First of the 36 tattvas; prhieval source of all
manifestations; primal divine light.
Somãnanda: Author of Siva-drsti.
191
Mahãrtha-mañjari of ri Mahevarãnanda
Sambodha: Perfect knowledge of the nature of Reality
as C6nsciousness and Bliss.
S adãiva
(Sãdãkhya tattva): Third tativa from iva. Here Will is
predominant.
Sankalpa: Determination.
192
Glossary Of Important Terms In Kashmir aivism
experience of one’s innate nature as
Consciousness.
193
Mahãrtha-mañjari of ri Mahevarãnanda
Susuptatã or
sauuptam: A delusive of primalignorance.
Udyoga: Effort.
Utpaladeva
(900-1000 A.E.): aiva yogin, tantric and philosopher and
devotional poet. Author of Ivarapratyabhijñã-kãrikã.
196
Glossary Of Important Terms In Kashmir aivism
Vãmã or
Vãmevari: Divine akti that emits or projects the
universe out of the Supreme and produces
the reverse consciousness of difference.
Vivarnaya,
Viãtmaka: Immanent.
Vivottirna: Transcendent.
197
Mahãrtha-mañjari of ri Mahevarãnanda
Vedaka: Experient.
Vedya: Object.
Vyãpaktva: All-pervasiveness.
Yãmala: Duality of iva and akti.
Yoni: Nine classes of consonants in the context
of alphabets, akti is yoni and Siva is. bija;
Maya-akti; womb, source.
198
INDEX
Index
A bindu 111
bondage and liberation 143
Abhiras, 39 Brahmã 33
Abhinavagupta Brahman 57, 64, 158
17, 42, 44, 51, 98, 131 buddhi 76
Actor of the Universal Play
81
ad infinitum 42
ãnava 18, 162 Caitra 69
aesthetic delight 74
aesthetic experience 74 cakra 105
agama 41, 42, 48 cakras 112, 119
agamas 88 carana 28
Agni 88, 117 causality 79
Rgveda 13 citra 123
ahathkãra 76 citta 16, 143, 171
ajapã-gãyatri 15. cogniser 36
ajapã-japa 15 cognitive 47
ambrosia 161 Consciousness 18, 134
anãhata nãda 16 consciousness
apañ 14 98, 152, 158, 171
•apana 14, 15 D
Artha 155
Atman 14, 67 Dadhikrã 13
Devatã 13
B
devikã-krama 31
Bhadrakãli 89
Bhagavadgita 18, 146
Bhairava F
11, 15, 62, 104, 168 Force 63
Bhattakallata 18
G
Bharavi 11
bhavan 58 Ganga 37
bhuvana 89 Gandharva 158
201
Mahãrtha-mañjari Of ri Mahevarãnanda
gunas 75 kevala 108
guru 27 Keyurvati 12
khecari 150
H
Knowledge 65
hathsa 13, 14 knowledge and power of
Hrdaya 169 action 28
hrdaya 51 Ksullakitã 129
heart Krama system 12
57, 61, 102, 158, 169 kricla 82
I
kriyã 75
Kubla Khan 12
I, too, have stated the same kunclalini 15
thing in 48 Kula 111
I-ness 66
L
ignorance 54
illumination 33 lamp of auspiciousness 55
Indra 12 liberation 136
Tvara 65, 66 Light 57, 58, 60
loka 51
J
M
Jayaratha 17
Jñãna 75 Madanikã 12
jñãna-siddh 120 Mãdhava 171
jñãna-siddha 120 madhyama 16
jvalati 56 Mahãbhãrata 171
jyotistoma 44 mahãn, 19
K Mahãnayaprakãa 115
MahãprakAas 132
Kaksyã-stotra 102 mahãprkãa 12
kãla 72 Mahãrtha-mañj an
kalã) 72 11, 12, 27, 171
Kalyãnikã 12 Mahea 71
kanthã 171 Mahevara 133
karañkini 129
202
Index
203
Mahãrtha-mañjari of ri Mahevarãnanda
Saivism 12 ricakrasadbhãva 120
ãktas 148 Srimat Stotrãvali 142
akti 84, 115 rirãjabhattãraka 125
akti, 63 ingara 152
ãktopãya 151 Stotrãvali 165
ãmbhava 149 Supreme Lord 47, 69
ãmbhava 18 SUrya 147
ãmbhava Siddhãs 120 svadhã 14
ambhu 73, 85 T
sañjña-viesa 32, 33
añkara 142, 165 Tantrãloka 54
ssti bija 17 tapas 14
sat-kãrya-vãda 84 Tattvamãla 88
sattva, rajas and tamas 75 Tattvãrtha-cintãmani 18
Self 14,32, 33, 36, thro 27
37, 39, 43, 65, 67, 155 throb 33, 56, 98, 146.
self-luminousness 56 trident 11
senses 79
U
iva33, 51, 55, 61, 63,
73, 82, 86, 111 universal delight 70
ivaSütra17, 62, 73,159 Universal Lord 80
iva-drsti 98 unmea 60,94
Sivãnanda 12 Upaniad 152
ivãnandas 132 upaya 31
Siva’s Light 83 ürdhva 56
skull 11
V
so’ham 15, 147
solar and lunar channels of Vaieska 32
breathing 147 Vãmadeva 13
rI Kãlikã Agama 48 vrndacakras 119
ri Komala-valli 96 Veda 63
rI Kramodaya 72 Vedas 104
ri Mãlinivijaya Tantra 147 viuddha caitanya 16
ricakra 115 viva 73
204
Index
vidhi 49
Vidyã 67
Vijñãna Bhairava
14, 49, 90
vikalpas 16
vimara 28, 31, 57, 58, 59
vimara-vicchurita 32
Visnu 33
vyoma-vãmevari, kliecari,
dikcari, gocari and
bhücari 116
will-power 61
Y
Yãjñavalkya 143
yoga 18, 111, 167
yogin 156, 161
yogini 12
205