Transliteration🔗

athātraiva jāgradāvathā nirupayaante tatra vedhasya tadviṣayāyāśca saṁvido yat vaicitrayam anyonyāpekṣaṁ sat sā avasthā na vedhasya kevalasya n cāpi kevalāyāḥ saṁvido na cāpi pṛthak pṛthak dve | tatra yadādhiṣṭheyatyā bahirupatayā bhānaṁ tadā jāgradavasthā meye mātari ca | yadā tu tatraiva adhiṣṭhānrūpatā bhānaṁ saṁkalpāḥ tadā svapnāvasthā | yadā tu tatraiva adhiṣṭhātṛrūptayā bījātmatayaiva bhānaṁ tadā suṣupta-āvastha | imā eva tistraḥ premeyapramāṇa-pramātravasthāḥ pratyekaṁ jāgradādi-bhedāt caturvidhā uktāḥ | yadā tu tasmnneva pramātṛviṣrāntigate pramātuḥ pūrṇataunmukhyāt taddvāreṇa pūrṇatonmukhtayā bhānaṁ tadā turya-āvastha sā ca rūpaṁ dṛśāhmityevaṁ-vidhaṁ aśatrayaṁ uttīrya paṣyāmīti anupāyikā pramātṛtā svātantrayasārā naikaṭymadhyatvadūrtvaiḥ pramātṛa-pramāṇa-prameyatābhiṣekaṁ dadāti pramātṛatā svātantrayasārā naikaṭyamadhyatvadūratvaiḥ pramātṛpramāṇa-prameyatābhiṣekaṁ dadatī tadavsthā-traya-anugrāhakatvāt tribhedā | etadeva avasthācatuṣṭaṣṭyaṁ piṇḍastha-padastha-rūpāstha-rūpātīta-śadairyogino vyavaharanti prasankhyāndhanāstu sarvatobhadraṁ vyāptiḥ mahāvyāptiḥ pracaya iti śabdaiḥ | anvarthaṁ cātra darṣitaṁ tantrāloke shlokavārtike ca | yacca sarvāntarbhūtaṁ pūrṇarūpaṁ tat turyatītaṁ sarvātītaṁ mahāpracayaṁ ca nirupayanti | kiṁ ca yasya yadyadā rūpaṁ sphuṭaṁ sthiraṁ anubandhi tat jāgrat tasyayaiva tadviparyayaḥ svapnaḥ yaḥ layākalasya bhogaḥ sarvāvedanaṁ suṣupataṁ yo vijñānākalasya bhogaḥ bhogyābhinnīkaraṇaṁ turiyaṁ mantrādīnāṁ sa bhogaḥ bhāvānāṁ śivābhedas-turyātītaṁ sarvātītaṁ | tatra svarūpasakalau 1. Pralayākālaḥ 2. vijñānakalaḥ

3. mantratadīśatnmaheśvargaḥ 4. Śivaḥ 5. Iti pañcadaśabhede pañca avasthāḥ | svarūpaṁ pralayākāla ityādikrameṇa trayodaśabhede pañca svarūpaṁ vijñānākalaśaktiḥ vijñānākala ityekādadaśabhede svarūpaṁ mantrāḥ tadīśāḥ maheśāḥ śivaḥ śiva iti saptabhede svarūpaṁ maheśaśaktiḥ maheśaḥ śaktiḥ śiva iti pañcabhede svarūpaṁ kriyāśaktiḥ jñānaśaktiḥ icchāśaktiḥ śiva iti tribhede abhinne’pi śivatattve kriyājñānecchānandacidrūpakṇkhaptyā prasankhyānayogadhanāḥ pañcapadatvam āhuḥ ||

Translation Now, in the fifteenfold variations of waking state, jāgrat avasthā and the other states of consciousness are going to be examined. The knowable object and the consciousness related to it, which causes diversity in consciousness, being mutually dependent, are known as states of consciousness, Avasthā. It neither belongs to the object of knowledge alone, nor to consciousness alone, nor are they separate from each other. When any particular experience occurs, having externality as the substrate, then this is the state of wakefulness which remains associated with the knower, the knowledge, and the object of knowledge.

When, on the other hand, any particular experience shines as the substrate (adhiṣṭhāna) in the form of an instrument, which appears as a desire, then this is the dreaming state, svapna avasthā. When knowledge shines as the governing agent in the form of seed alone, then this state is known as deep sleep, suṣupta avasthā. These three states, with reference to the object of knowledge, the instrument, and the subject of right knowledge, are said to have a fourfold division each. When, however, in place of the rest of the subjects, the emergence of light occurs because of his inclination toward inwardly directed fullness and awareness unfolds, then that state is known as the fourth state, turiya avasthā. For example, the knowledge: "I see the form by means of the instrumentality of knowledge" transcends the knower, known, and knowledge. The knowledge "I see" rests in the subjectivity of the knower without any means and is in essence autonomy (svatantrya).

This fourth state (turiya) is the giver of roles such as subjectivity, instrumentality, and objectivity, respectively, by means of proximity, middle range, and distance. It is because autonomy is the giver of the grace of these states that they are said to be threefold.

The yogins acknowledge these states by the names – piṇḍāstha, padāstha, rūpastha, and rūpatīta, respectively. Those rich in the subtlety of meditation call these states sarvatobhadra, vyāptī, mahavyāpti, and pracaya. The derivative meanings of these names are given in this Tantrāloka, as well as the Slokavartika (Mālinīvijaya). That which permeates all the other states and is all-inclusive and perfect is the state beyond the fourth, turyatīta. It transcends all; therefore, it is denoted by the name Mahāpracaya.

Moreover, that which is distinct, steady, and well-connected is the Waking state. That contrary to it is the dreaming state, which is the state of experience of pralayākala souls. Deep sleep is non-awareness of all the knowable objects, which is the state of experience of vijñānakala souls. The fourth state (turiya) is the experience of the process which makes the object non-different from the subject. This is the state of experience of the mantra, mantreśvara, and mantramaheśvara souls.

The absence of difference from Śiva in any entities is the state beyond the fourth, Turiyātīta. This is the state that transcends all.

Now, how the fifteenfold variation occurs in the five states with reference to different subjects is given below:

In the thirteenfold variation following the order mentioned earlier, in regard to the essential nature and pralayākala souls, etc., five states also remain present there. Following the order of 'thing in itself' (svarūpa), the energy of vijñānākala and the vijñānākala souls, the variation is elevenfold. In the ninefold variation, they are the 'thing in itself' (svarūpa), mantras, lords of the mantra, the lords of these lords śakti and Śiva. In the sevenfold variation, they are ‘the thing in itself,’ lords of the mantra, their lords, Śakti and Śiva. In the fivefold variation, they are the thing in itself, the energy of Mantramaheśvara, Śakti, and Śiva. In the three-fold variations they are the thing in itself, the icchā śakti, jñāna śakti, and kriyā śaktis. In the principle called Śiva, though it is free from distinction, Yogins, rich in the perfection of enumeration, conceive a fifteenfold division by means of the presence of the icchā śakti, jñāna śakti, and, kriyā śakti.

The beautiful form devoid of rest in consciousness, seen in the host of categories such as earth, etc., is not as beautiful as that of the supreme subject, as his knowable shines in multifarious ways. Take recourse to this multitude of principles created in sequential order, which are in essence indeterminate I-Consciousness impregnated with autonomy and reflective awareness and attain your own Self.

Explanation on Tattvabheda :

The nature of states known as waking, dreaming, deep sleep, the fourth (turiya), and beyond the fourth (turyātīta). All subjects, along with their Śaktis, are knowers of the objects of all the tattvas. These states are the manifestations of consciousness conditioned by knowables (prameyas). The prameya state is said to be the chief characteristic of the waking state (Jāgrat), otherwise known as (addhiṣṭheya), the locus. Technically, the waking state is the object of experience (prameya) or adhiṣṭheya, the base, while the dreaming state (svapna) is known as pramāṇa or adhiṣṭhana, and adhiṣṭhana or the subject is the pramātā (knowing the subject) in deep sleep (suṣupti).

All the states have subdivisions of their own: (1) jāgrat-jāgrat, jāgrat-svapna, jāgrat-suṣupti, and jāgrat-turya: (2) svapna-jagrat, svapna-suṣpti, svapna-suṣupti, and svapna-turiya; and (3) suṣupti-jāgrat, suṣupti-svapna, suṣupti-suṣupti, and suṣupti-turiya.

On Śaktipāta (entanglement), the descent of grace

Shāstra Pramāṇa

In the Kulārnava Tantra, caturdaśa ullāsa (14th chapter), Sadāshiva reveals to Devī, the glory and secrets of the power of dīkṣā, initiation from the Guru, who is Sadāśiva incarnate. He also explains about the śaktipāta.

Merely by remembrance on the part of the Guru, proficient in the vedha (the subtle impact), the disciple has his incompletions severed; this is highly intense initiation, tīvratarā dīkṣā. Released from external activity, the disciple falls instantly. As per the Śaktipāta, the descend of the grace from the Guru, (which is the entanglement in Oneness with him), a divine state arises in the disciple and he comes to know everything.

Paramārthsara, by Śrī Abhinavagupta, which includes a commentary on Vijñānabhairava Tantra (from Gopinath Kaviraj) gives a clear description on Śaktīpāta.

As one’s face is illumined in a spotless mirror, this Lord who is the very embodiment of illumination is revealed in the faculty of illuminated intellect [dhītattva], which is spotless and pure as a result of Śāktipāta, the descent of the power of Śiva.

When on completely realises this supreme path quickly from the mouth of the Guru, then only, as a result of this extremely intense Śaktipāta, can one attain to Śiva alone, without any obstacles.

Mālinīvijayottara Tantra which forms the basis of Śrī Abhinavagupta’s Tantraloka text of the Trika school, the Āpta Pramāṇa on Śaiva Agamas, lists the qualities of advanced levels of Śaktipāta.

They are the five characteristic signs and experiences which form the basis for bliss arising from Śaktipāta – bliss (ānanda), the awakening of kuṇḍalinī śakti (udbhava), shaking of the subtle body (kampa), sleep (nidrā), and whirling as the external activity [which is non-dependent on the ego] (ghūrṇi).

Āpta Pramāṇa on Shaktipāta

Siddhasiddhānta Paddhati, Śrī Gorakṣanātha, Pañcamopadeśaḥ (fifth instruction), Piṇḍa-pada-samarasa-karaṇa (merger of macrocosm and microcosm)

By the enlightening teachings (of the Guru), kathana; by the Śaktipāta, the graceful transmission of the spiritual powers (from the Guru), by looking at

the sacred feet of the Guru, or by the complete loving favour of the Guru, prasād – the ultimate goal and space, paramam padam, is attained.

Ekadaśamāhinakam (Chapter 11) [chapter on science of Śaktipāta as per tantra]

Verse अथ एकादशमाह्निकम्

यत्र यावत् इदम् उक्तम् तत् साक्षात् कस्यचित् अप्पर्गाप्तये यथोक्त संग्रहनीत्या भवति, कस्यचित् वक्ष्यमाणदीक्षायाम् उपयोगगमनात् इति दीक्षादिकं वक्तव्यम् । तत्र कः अधिकारी इति निरुपणार्थं शक्तिपातो विचार्यते । तत्र कः अधिकारी इति निरुपनार्थं शक्तिपतो विचार्यते । तत्र केचित् आहुः ज्ञानाभावात् अज्ञानमूलः संसारः तदपगमे ज्ञानोदयात् शक्तिपात इति तेषां सम्यक ज्ञानोदय एव किं कृत इति वाच्यम, कर्मजन्यत्वे कर्मफलवत् भोगवत्वप्रसङ्गे भोगिनि च शक्तिपाताभ्युपगतौ अतिप्रसंगः, इश्वरेच्छानिमित्वे तु ज्ञानोदयस्य अन्योन्यश्रयता वैय्यर्थ्यं च, ईश्वरे रागादिप्रसंगा, विरुद्धयोः कर्मणोः समबलयोः अन्योन्यप्रतिबन्धे कर्मसाम्यं, ततः शक्तिपात इति चेत, न क्रमिकत्वे विरोधापोगात, विरोधेऽपि अन्यस्य अविरुद्धस्य कर्मणो भोगदानप्रसङ्गात, अविरुद्धकर्मप्रवृत्तौ तदैव देहपातप्रसंगात्, जात्यायुष्प्रदं कर्म न प्रतिबध्यते भोगप्रदमेव तु प्रतिबध्यते इति चेत, कुतः - तत्कर्मसद्भावे यदि शक्तिः पतेत् तर्हि सा भोगप्रदात् किं विभियात् । अथ मलपरिपाके शक्तिपातः सोऽपि किंस्वरुपः ? किं च तस्य निमित्तम् ? इति ,एतेन वैराग्यं धर्मविशेषो विवेकः सत्सेव सत्प्रप्तिः देवपूजा इत्यादिहेतुः प्रत्युक्त इति भेदवादिनां सर्वं असममञ्जसम् । स्वतन्त्रपरमेशा द्वयवादे तु उपपद्ययते एतत् , तथाहि – परमेश्वरः स्वरुपाच्छादनक्रीडया पशुः पुद्लोऽणु संपन्नः न च तस्य देशकालस्वरुपभेदविरोधः तद्वत् स्वरुपस्थगनविनिवृत्त्या स्वरुपप्रत्यापत्तिं झटिति वा क्रमेण वा समाश्रयन् शक्तिपातपात्रम् अणुः उच्चयते, स्वातन्त्र्यमात्रसारश्च असौ परमशिवः शक्तेः पातयिता इति निरपेक्ष एव शक्तिपातो यः स्वरुपप्रथाफलः, यस्तु भोगोत्सुकस्य स कर्मोपेक्षः लोकोत्तरुपभोगोत्स्कस्य तु स एव शक्तिपातः पर्मेश्वरेच्छाप्रेरितमायागर्भाधिकारीयरुद्रविष्णुब्रंम्हा-दिद्वारेण, मन्त्रादिरुप्त्वं मायापुंविवेकं पुम्स्कलविवेकं पुंप्रकृतिविवेकं पुं बुद्धिविवेकमन्यच्च फलं प्रस्नुवानः तदधरतत्वभोगं प्रतिबध्नाति, भोगमोक्षोभयोत्सुकस्य भोगे कर्मापेक्षो, मोक्षे तु तन्निर्पेक्षः इति सापेक्सनिरपेक्षः । न च वाच्यम् – कस्मात् कस्मिं श्रिवदेव पुंसि शक्तिपात इति, स एव परमेश्वरः तथा भाति इति सतत्त्वे कोऽसौ पुमान् नाम यदुद्देशेन विषयकृता चोदना इयम् ।

Transliteration tatra yāvat idam uktam tat sākśāt kasyacit apavargāptaye yathoktasaṁgrahanītyā bhavati kasyacit vakṣyamāṇa-dīkṣāyām upayogagamanāt iti dīkṣādikaṁ vaktavyam | tatra kaḥ adhikārī iti nirupaṇārtha śaktipāto vicāryte | tatra kecit āhuḥ jñānābhāvāt

ajñānamūlaḥ saṁsāraḥ tadpagame jñānodayāt śaktipāta iti teṣāṁ samyak jñānodaya eva kiṁ kṛt iti vācyaṁ karmajanyatve karmaphalvat bhogavatprasaṅge bhogini ca śaktipātābhyupagatau atiprasaṅgaḥ īśvarecchānimitattve tu jñānodayasya anyonyāśrayatā vaiyatharyaṁ ca īśvare rāgādiprasaṅgaḥ viruddhyoḥ karmaṇoḥ sambalayoḥ anyonyapratibandhe karmasāmyaṁ tataḥ śaktipāt iti ceta na krimiktve virodhāyogāt virodhe’pi anyasya aviruddhadasya karmaṇo bhogadānaprasaṅgāt aviruddhakarmapravrattau tadaiva dehapātaprasaṅgāt jātyāyuṣpradaṁ karma na pratibadhyate bhogaruddhakarmapravṛattau tadaiva dehapāta-prasaṅgāt jātyāyuṣapradaṁ karma na pratibadhyate bhogapradameva tu pratibadhyate iti ceta kutaḥ tatkarmasadbhāve yadi śaktiḥ pateta tarhi sā bhogapradāt kiṁ vibhiyāta | atha malaparipāke śaktipātaḥ so’pi kiṁsvarupaḥ? kiṁ ca tasya nimittam? Iti etena vairāgyaṁ dharmaviśeśo vivekaḥ satseva satprāptiḥ devapūjā ityādihetuḥ pratyukta iti bhedavādinam sarvaṁ asamañjasaṁ | svatantrapararameśādvayavāde tu upapadyate etat yathāhi parameśvaraḥ svarūpācchādanakrīḍāyā paśuḥ padalo’ṇuḥ saṁpannaḥ na ca tasya deśakālasvarūpabhedavirodhaḥ tadvat svarūpasthaganavinivṛttyā svarūpapratyāpattiṁ jhaṭiti vā krameṇa vā samāśrayana śaktipāta-pātrāṁ aṇuḥ ucyate, svātantramātrasāraśca asau paramśivaḥ śakteḥ pātayitā iti nirpekṣe eva śaktipāto yaḥ svarūpa-prathāphalaḥ yastu bhogotsukasya sa karmāpekṣa eva

Here the question arises: Who is entitled to receive Dīkṣa, initiation? To answer this question, the topic of the "descent of grace' (śaktipāta) is going to be discussed. Some are of the opinion that worldly existence, which is rooted in ignorance, occurs as a result of a lack of knowledge, but when ignorance is removed upon the rise of knowledge, Śaktipāta, the descent of grace (entanglement) takes place.

However, they should explain why and how this right knowledge develops. If it is the outcome of deeds, then it would not be different from the results of actions; it would be a contingency of being an object of enjoyment. If the person who is the enjoyer (enjoying an object) is accepted as the recipient of the power, Śaktipāta, then the 'fallacy of wideness' (atiprasaṅga) occurs. If the will of Īśvara, the Lord is supposed to be the cause of Śaktipāta, then the "fallacy of mutual dependence' (anyonyāśrayatā) occurs and, moreover, it serves no purpose. This theory would also entail the question of the Lord's partiality. Furthermore, it is not tenable to assume that mutually opposed actions, having equal capacity to suppress each other, could balance (past) actions in order that the descent of grace, Śaktipāta might occur. This view is not tenable because actions are sequential and therefore are unable to oppose one another.

Even if it is accepted that they might oppose each other, the question is raised as to how other actions, which are not opposing one another, bestow their results. If actions that are not contradictory to one another do not occur, then one would instantaneously drop one's body. It is not correct to say that only the actions bestowing the results of birth and life span are not suspended, and that only those acts that grant experiences of happiness and suffering remain suspended. This view is incorrect because it does not answer the question of why, even if it is assumed that the descent of grace occurs in the presence of such actions, grace is afraid of the deeds that bestow the results of experience. Furthermore, if the question of grace could be satisfactorily resolved by resorting to the theory of the ripening of impurities then the question of the nature of this theory needs to be answered, as well as the question of its cause. By this question, all possible causes, such as detachment, specific form of merit, service to righteous people, association with saintly persons, and the worship of deities stand refuted. Thus, arguments advanced by dualists are repudiated as incoherent.

According to this non-dual system of the autonomous Lord, we maintain the position that the great Lord, by way of sportful play, veils his innate nature and takes up the form of a bound being (paśu); however, there is no contradiction regarding the distinction of space, time, and his innate nature. 178 Similarly, the Lord, by removing (the freely chosen) limitations upon his innate nature, reveals himself either instantaneously or gradually to that recipient of grace called a limited knowing subject (aṇu). The great Lord is in essence autonomous, and it is He who causes śakti to descend; therefore, the descent of grace, Śaktipāta which is dependent on nothing, becomes fruitful by the realization of one's innate nature. However, for one desirous of enjoyment (bhogotsukasya), the descent of grace, Śaktipāta depends on his deeds. Upon one desirous of other-worldly enjoyments (lokottara-rūpabhogot-sukasya), the power of grace, Śaktipāta descends through the agency of Rudra, Viṣṇu and Brahmā, the presiding authorities functioning in the sphere of māyā, [who are] impelled only by the will of the supreme Lord.

This kind of grace yields results such as the attainment of the status of mantra knowing subject (mantra-pramātā). etc., and the capacity for discrimination between [the principles of] māyā and puruṣa, puruṣa and kalā, puruṣa and prakrti, and puruṣa and buddhi, and thus bars that kind of person from enjoying those fruits belonging to the lower principles. For one desirous of enjoyment and liberation, Śaktipāta, the descent of grace has to depend on rituals when it comes to enjoyments and is dependent on nothing when it comes to liberation; therefore, the descent of grace, Śaktipāta is both dependent and non-dependent.

It is not proper to ask why the Shaktipāt, descent of grace occurs only for that particular person. This is simply because the great Lord shines in that particular way.

On Māyā

Shāstra Pramaņa

Paushkar Āgama, Vidyā Pāda, Pati Paţalaḥ, the characteristics of the Pati, the Ultimate Lord of all beings who controls Paśu, individual souls and Pāśa, the limiting bonds.

Iśvara Sadāśiva defines what is Māyā here to the Rṣis, the foremost among the twice-born sages:

Verse

The Lord who is known through his three functional states – laya, bhoga and adhikāra – and who never gets himself dissociated from his own essential nature of being in the form of consciousness and action is known as Pati, the first Reality.

The highest metaphysical plane where the functions of laya, bhoga and adhikāra are taking place and from where the pure path (suddha adhva) originates is known as Kundalini. This kundalini always exists in the form of a seat to be occupied by Śambhu ( Bhagavān Sadaśiva).

That which serves as the material cause for the product of objects to be experienced by the embodied souls and for the efficacy of experiencing (bhogtrutva) such products and which gives rise to various bodies, organs, instruments and others befitting the souls is known as Māyā. This Māyā exists associated with the karmic effects of the bound souls.