Indra Jāla – The Maya Matrix
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- Technique by Lord Bhairava in Vijnana Bhairava Tantra
In the tantra, the phrase ‘Indra Jāla’ comes at 3 places – once in dhāraṇa 77 and twice in dhāraṇa 107. Here, the Jāla can be related as ‘the matrix or web’ and ‘indra’ can be directly related to Māyā, the world of illusionary pleasures, i.e. indra’s plane of artificial ignorance.
indra-jālamayaṁ viśvaṁ nyastaṁ vā citrakarmavat |
bhramadvā dhyāyataḥ sarvaṁ paśyataśca sukhodgamaḥ || 102 ||
~ dhāraṇā 77
“Just see that this whole universe is indra jāla, the matrix of artificial ignorance, which is an illusionary, perceptional world. (It is not the existential reality. It is only a movie.) Or see and visualize that this whole universe is only a very well-drawn painting in one’s own Self [nyastaṁ vā citra-karmavat].
Or visualize that ALL this world is moving constantly from one space to another, it is not destroyed, it is a movement.
When one cognizes and contemplates [dhyāyataḥ] in this way, then occurs the awakening or rising of bliss, sukha udgamaḥ.”
Note:
• This is Śāktopāya – first dhyāna technique, then perceiving, and then the experience of ‘sukha-udgamaḥ’.
atattvaṁ indra jālam-idaṁ sarvamavasthitam |
kiṁ tattvam-indrajālasya iti dārḍhyācchamaṁ vrajet || 133 ||
~ dhāraṇa 107
Everything that is perceived as existing and established in this world is atattvam, it is not existential reality; it is Indra Jāla, the matrix of artificial ignorance (māyā), which is only a perceptional illusion. What essence or truth exists in this Indra jāla? By analyzing thus, being firmly established, attain (the space of Śāmbhava).
(This is Śambhavopāya.)
8 Shaktis
when the ultimate state of 'Shivatva' is attained
Agama Source: Sarvajnanottara Agama, vr. 57, Ch 2, Shivānanyasā- sākshātkār patalah
Having realized with all certitude that there is not even a single discipline here superior to this Samadhi Yogam, the non-dual experience and having arrested all of his mental modifications and fluctuations, he should practice this supreme science of yoga. Upon such practice, he reaches the bodiless state and gets established constantly in that state. He reaches all directions and places simultaneously by virtue of his bodiless and pervasive nature; he becomes the Liberated Self. He becomes the possessor of all exalted qualities of Lord Shiva who presents Himself simultaneously within and outside the universe.
He attains the ultimate state of Shivatva.
| Shakti | Description |
|---|---|
| Sarvajñatā | Power of all-knowingness |
| Tripti | Eternal Contentment |
| Anādi Bodha | Eternally Infinite or limitless experience of awakening |
| Svatantrata | Absolute freedom |
| Alupta Shakti | Unfailing, undiminishing power |
| Ananta Shakti | Infinite power (to do or cause anything) |
| Nirāmayātma | Undefiled by engaging in cosmic functions |
| Vishuddha Deha | Eternally Pure Manifested Form |
Pancha Kritya, the 5 Cosmic Acts of the manifest- unmanifest, sakala-nishkala Sadashiva (from His kriya-shakti)
In the Agamas, these 5 Cosmic acts are termed as Shaktis of Shiva.
jagaj-janma-sthiti-dhvamsa tirobhāva vimuktayaḥ |
kṛtyam sakārakphalaṁ jñeyamasyaita deva hi ||
Manifestation or emergence, jagaj-janma [shristi]; sustenance or continued existence, sthiti; adsorption or disappearance, dhvamsa, concealing or covering the Existence (existential reality) by secretly making it invisible and uncognizable; tirobhāva; the bestowal of grace which results in the ultimate liberation, vimuktayah - all these are the 5 actions, krtyam (of Sadashiva), who is associated with Shaktis which serve as His instruments and body and who is holding the fruits (in the form of enjoyment, bhogas and liberation, moksha). These 5 actions are certainly being performed only by Him.
~ Mrgendra Agama, vr. 3, ch 2, Paramoksha Nirāsha Prakarnam
Maheshwari Shakti is of the Nature of All-Grace of Shiva What is Pāśa explained
तासां माहेश्वरीशक्तिः सर्वानुग्राहिका शिवा ।
धर्मानुवर्तनादेव पाश इत्युपचर्यते ॥
परिणामयती ताश्च रोधान्तं कार्कचित्त्विषा ।
यदोमीलनमं आधत्ते तदानुग्राहित्कोच्यते ॥
tāsām māheśvarīśaktiḥ sarvānugrāhikā śivā |
dharmānuvartanādeva pāśa ityupacaryate ||
pariṇāmayatī tāśca rodhāntam kārkacitviṣā |
yadomīlanam ādhatte tadānugrāhitkocyate ||
There is one Māheshvarī-śakti (Shiva-Shakti) known as Tirodhāna Shakti (Rodhān) as being included in the series of bonds. In reality, this Shakti is of the nature of bestowing grace upon the souls, sarva-anugrāhika śiva, which is of the nature and essence of Śiva, the pure consciousness and auspiciousness. Since, its mode of action is to take control over the potencies of ānava mala and to act in conformity with them, It is called Pāśa. As long as the concealing power exists, this Rodhāna (tirodhana) Shakti brings about the maturation to the potencies of mala gradually, by holding control over them. When the same Shakti brings about the unconcealment of Consciousness within the soul, which is in the form of causeless grace, this Shakti is known as Anugraha Shakti, the power that bestows the ultimate loving grace of liberation.
~ Mrgendra Agama, vr. 11-12, ch 7, pāśa lakshana prakarnam
Bhagavan Sadāshiva's Cosmic Acts are Perfect and Very Secret
दुर्ज्ञेत्वात्पदार्थानां तत्त्वानाम् गहनस्य च ।
स्थित्युत्पत्तिविनाशानां गुह्याद्गुह्येति वर्णितः ॥ 39 ॥
गुह्यातिशय युक्तत्वात् अतिगुह्यो महेश्वरः ।
प्रकृतेर्गोपनत्वाद् गोप्ता सम्सारस्य सदाशिवः ॥ 40 ॥
durjñetvātpadārthanām tattvānām gahanasya ca |
sthityutpatti-vināśānāṁ guhyād-guhyeti varṇitaḥ || 39
guhyātiśaya yuktatvāt atiguhyo maheśvaraḥ |
prakṛter gopanatvād goptā saṁsārasya sadāśivaḥ || 40
The essential nature of all the objects and all the cosmic principles, tattvas which evolve from the space - the acts of manifestation or emission (utpatti), sustenance or continued existence (sthiti) and dissolution or decay (vināśānām) - all these are impassable or impenetratable to be known or experienced. So, they are declared to be very secret among the secrets, atiguhya.
Through His power of concealing (tirobhāva śakti), Maheshvara (Shiva) maintains this secrecy. Such power of Siva is with highest perfection. Because of this pre-existing power, He is called Guhyātiguhyaya.
The natural repeating process of crossing the worldly existence (in the maya field) is well guarded through prakruti by Sadasiva. Because of such guarding activity, Sadashiva is called Goptre.
~ Raurava Agama, Vidyā Pāda, ch 10, mantrārtha varṇanam.
Qualifications to Manifest 8-fold Lordly Powers – Aṣṭadhā Aishvarya (from buddhi-tattva)
इश्वर उचाव
अथैश्वर्य विभेदोपि लक्ष्यते लेशतोऽधुना ॥ 97
बुद्ध्यात्मनोर्विभागेन स्थितमैश्वर्यं अष्टधा ।
धर्मिणो ज्ञाननिष्ठस्य विरागेच्छश्च धीमतः ॥ 98
सत्त्वमुत्पादयेद्बौद्धं अणोरैश्वर्यं इच्छया ।
iśvara ucāva
athaiśvarya vibhedopi lakṣyate leśato'dhunā ॥ 97
buddhayātmānorvibhāgena sthitamaiśvaryaṃ aṣṭadhā ।
dharmiṇo jñānaniṣṭhasya virāgecchaśca dhīmataḥ ॥ 98
sattvamutpādayedvauddhaṃ aṇoraiśvaryaṃ icchayā
~ Pauśkara Āgama, vidya pāda
Iśvara (Sadashiva) said:
Next, the various lordly powers, aiśwaryas, are explaind briefly as per their internal division. Some lordly powers are related to the body, mind (buddhi) and some others related to the inner self (ātma).
Such lordly powers are eight fold – to enrich the person who lives and abides by dharma, the cosmic laws of life -who is firmly established with dedication for jñāna, sacred knowledge, - who is beyond the worldy passions, virāga -- who is intelligent and wise with discriminative knowledge, dhīmataḥ, the sattva- quality, the attribute of restful awareness of the buddhi-tattva generates the lordly powers as desired by him.
The 3 powers express through the body (deha). The 5 powers beginning with Prāpti arise for the Yogis through the internal organs, inner space (antaḥ karaṇa) such as the mind and intellect.
| 8-fold Powers – Aishwaryas | Definition by Ishvara (Sadashiva) | Quality | Power Manifestation through |
|---|---|---|---|
| 1. Aṇima aṇima paramāṇvāderapi- sukṣmatarā sthitiḥ | Power to exist and be established in a form which is subtler than the subtrate atom (parama-aṇu) and such other minute objects. | Subtleness | Body (deha) |
| 2. Laghima laghimā śīghravegitvam paṁkādaāvapyamajjanam | Power to move with exceeding swiftness, even through mire without sinking into it. | Swiftness (shigra gatim) | Body (deha) |
| 3. Mahimā māhimā vyāpyacasthānaṁ bṛhad-deha | Power to exist pervasively with the help of huge bodies, organs and such others. Becoming larger than the largest. | Pervasiveness and huge forms | Body (bṛhaddeha) |
| 4. Prapti manasā-ābhīṣta saṁsiddhi prāptirnāma guṇālayaḥ | Power of completely attaining whatever is desired by the mind. It is declared as the 'Abode of all Desired qualities (guṇālayaḥ) | Attaining anything desired by mind | Mind, inner space (antaḥ karaṇa, kāraṇaātmajāḥ) |
| 5. Prākāmya nirmāya strī sahasrāṇī krīḍā prākāmya āśu yā | Power to create willfully, quickly thousands of females (with mind alone) and to play with all of them simultaneously. | Willfulness | Mind, inner space (antaḥ kāraṇa) |
| 6. Ishitva (Isita) ājñā vidhānaṁ brahmādau tatpūja ce-īśitā matā | Power to issue order by will, AJNA to Brahma, and the attainment of such a state to be worshipped by them. | Cosmic Will (Ajna Vidhāna, the rule of Will) | Mind, inner space (antaḥ kāraṇa) |
| 8-fold Powers – Aishwaryas | Definition by Ishvara (Sadashiva) | Quality | Power Manifestation through |
|---|---|---|---|
| 7. Vashitva vaśīkṛtir-vaśitvam syājjagannirmāṇaṃ | Power to self-command, attract, sub-due the worlds and to create and control new worlds (for his own enjoyment or for enjoyment of others). | Create, self-command, attract | Mind, inner space (antaḥ kāraṇa) |
| 8. Garima bhuñjānasyāsya karmādyairabādho eva ca | The power to break free, remain untouched by the effects of karmas undertaken, in respect to experiencing these enjoyments, is garima. | Beyond Karma | Mind, inner space (antaḥ kāraṇa) |
64 Lordly Powers from 8-fold powers – Aṣhṭa Aishvarya related to buddhi-tattva
Āgama Source : Paushkara Agama, vidya pāda, vr 97-110, pumstattva patalah, nature of the soul, Purusha
These are the 8 Powers, such as Anima and others with 8 attributes (guṇas) (given to the) Pishacas. It is to be known that these powers:
- become two-fold (dvi-gunam) for the Rakshasas.
- Three-fold (tri-gunam) for the Yakshas.
- Four-fold (caturgunam) for the Gandharvas.
- Five-fold (panchagunam) for Indra.
- Six-fold (sadgunam) for Soma (Moon Deity).
- Seven-fold (saptagunam) for Prajapati, the ruler of mankind.
- 64 Powers (catus-shasti) related to the buddhi-tattva are said to be with Brahma.
In this way, the lordly powers are reckoned to be 64.
About Buddhi-tattva (mati)
Dharma, Jnana, Vairagya, Aishvarya – these are the modes of the buddhi-tattva. Contrary to these modes, there are also adharma, ajnana, anaishvarya belonging to the buddhi-tattva.
Of these 8, dharma, jnana and vairagya belong to saattvik. Avairagya belongs to Rajo Guna. The remaining four – aishvarya, adharma, ajnana and anaivarya, belong to tamas. Since these 8 qualities make known the substrate, buddhi-tattva by functioning as the indicators, these are called Bhāva.
Source: Paushkara Agama, vidya pāda, vr 49-50 pumstattva patalah, nature of the soul, Purusha
