Tantricism - Non-dual Shaivism of

Kashmir
Overview
1.
2.
3.
4.

Introduction
1. Tantricism and Trika
Brief historical reference
2. Concluding Remarks
Eight characteristic features
3. Further Information
Going deeper into the previous features

Introduction
Gabriel Pradpaka --wrongly-written Pradipaka-- again. People often think
that they can understand "anything" about philosophies and spiritual
paths if someone just takes the trouble to explain it to them. This is a
common "illusion". Nevertheless, most of them accept that they cannot
understand a particular differential equation, for example. This is the
paradox.
Why do they behave so? Because philosophies and spiritual paths are
"apparently" open to everyone's opinions. Anyone "apparently" might give
a serious opinion about a philosophical system or spiritual path without
studying it thoroughly first. A common practice which is completely based
upon ignorance, no doubt. On the other hand, those people who "really"
know those systems and paths, are constantly afraid of saying something
which is not correct about them. The more a person knows and
understands, the more he thinks that does not know or understand.
Knowledge and understanding come to that person in the form of lack of
knowledge and understanding. The ignorant people are totally convinced
that they know and understand perfectly, even though they neither know
nor understand at all.
Despite the aforesaid "illusion", the "real" fact is that the sciences of Yoga,
Tantra, Sanskrit, etc., are incredibly deep. If you want to know and
understand them, you will have to strive to study them for many years or
possibly "the rest of your life". If your knowledge and understanding are
not good enough, there is much room to say nonsenses. Three examples
of "nonsenses" now :
In ivastra-s (first section), the fifth aphorism states the following:


Udyamo bhairava||5||
"Bhairava" is God, the Supreme Consciousness. In turn "udyamo" is
derived from "udyama". If you search for its meaning, you will surely find
these ones: "the act of raising or lifting up, elevation, undertaking,
beginning, the act of striving after, exerting one's self, exertion, strenuous
and continued effort, perseverance, diligence, zeal". Well, which one will
you choose? Some people chose "exertion, strenuous and continued
effort". Thus, the translation would be:
Bhairava (bhairava) is an exertion, a strenuous and continued effort
(udyama).
(5th aphorism, Section I --ivastra-s--)
I have heard some strange conclusions based upon that translation. For
example: "God makes an effort to manifest the universe". However, if you
revise the section in which this aphorism is included, you will realize that
no "exertion or effort" is possible there. The first section of ivastra-s
deals with the Highest State of Consciousness, where all duality ceases to
exist. There is no room for some kind of "exertion or effort" on anyone's
part. As you see, a complete "nonsense". The correct translation of
"udyama" in this context is "the act of raising or lifting up, elevation",
because at this level your experience of God or Bhairava is like that. So:
Bhairava (bhairava) is a (sudden) elevation (of Divine Consciousness)
(udyama).
(5th aphorism, Section I --ivastra-s--)
The words in brackets and italics --"sudden" and "of Divine
Consciousness"-- have been added in order to "polish" and "enhance" the
original meaning. This is a common practice when you translate Sanskrit
texts. All those "enhancements" should always be somehow highlighted so
that the reader may see the original translation as well as the "polished"
one.
A second example now:
I always say that the real "Guru" is not a physical form. Besides, I think
one does not need any physical or non-physical Guru when is about to
attain to Enlightenment. At the highest levels of Consciousness, there is no
Guru because there is no room for anything else. How can there be a Guru
if there is neither "I" nor "you" there? Such concepts as "Guru and disciple"

have simply vanished and dissolved in the Absolute Consciousness. The

word "Trika" means "triple", that is, this philosophical system contains
three levels of consciousness: 1) non-dual, 2) non-dual/dual and 3) dual.
There can be "Guru" at the last two levels but not on the first one.
Nevertheless, some people tell me: "But, in ivastra-s it is stated that the
Guru is the means". That is correct:

Gururupya||6||
The Guru (guru) is the means (upya).
(6th aphorism, Section II --ivastra-s--)
But this aphorism is included in the "second Section", which deals with
ktopya. ktopya (See Meditation 3) is a level on which "dualism"
and "non-dualism" are intermingled. As there is a "trace" of dualism, you
can speak of a "Guru". However, if you study the first section
(mbhavopya --See Meditation 2), you will not find any reference to
any Guru at all, except maybe at the initial stage. Still, I am not looking
down on the function of the Guru, because through Guru's grace one lastly
attains to his innermost Self. I am just being precise in my statements. By
the word "Guru", I generally mean "Cosmic Guru" or the fifth function of
iva, which reveals your one's own nature. Regarding the "physical" guru...
well, I am not sure. There are surely a true ones, but... there are also so
many people just doing business with it. I do not like that. Granted, every
disciple of every physical guru affirms that his/her guru is a true one, but
as I said before, I am not sure. A person should discern by himself if a
physical guru is a true one. Use always your discernment, friend.
A last example of "nonsenses":
The mantra "Hasa". I have read many authors giving meditation
techniques based on Hasa. They say that you should repeat "ha" when
inhaling and "sa" when exhaling. And this is a serious mistake. Overlooking
the fact that you should not repeat "Hasa" but only "hearing" the sound
of your own breathing (which sounds like "ha-sa"), there is a
misunderstanding about the meaning of every syllable. The correct way of
practicing is like this:
Attempt to hear the sound "ha" when inhaling, and the sound "sa" when
exhaling. The sound "" is Praava or Omm (the sacred Word). In short, you
should try to hear "ha" when breathing in and "sa" when breathing out.

After some practice, the middle state (the space between inhalation and
exhalation) is developed, that is, the gap increases, becomes larger. When
this happens, you only pay attention to the gap or middle state. In due
course, you are able to listen to the sound Omm arising from there. This
sound is produced by the primeval throbbing of akti. Omm is the original
word from which the entire universe has been born.
As you see, if your knowledge is not enough, you are likely to make many
mistakes, some of which could be really serious. This is specially harmful
when you are a teacher trying to "illuminate" someone, hehe! Obviously,
you will switch off all of your disciple's lights if you are going to pass on
him/her that bundle of pure idiocy and ignorance. Therefore, before
teaching someone a lesson about Yoga, philosophy and so on, one should
have learnt it in an appropriate manner.
You may wonder why I was talking about misunderstandings,
tergiversations and the like. Well, this is the answer:
Tantricism has been extremely misunderstood in the West. Most people
here think that Tantricism is "only" related to sexual practices. This is
completely false, be sure. Besides, there is a misunderstanding regarding
that branch of Tantricism using sexual practices to attain to
Enlightenment. In sum, quite a mess. Obviously, the final result of this
chaos is "extra ignorance". There are two things you have to firstly
understand:
1) Tantricism is not synonymous with "sexual practices".
2) One of the two major branches in Tantricism is related to sexual
practices indeed, but these practices are intended for "serious aspirants"
who have been duly taught and prepared by a "true" and "proficient" guru.
There can be surely some people who are directly taught by the "Cosmic
Guru", but that is not commonly seen. The crucial point here is that you
cannot simply read a book dealing with Tantricism, take a woman or a man
and perform "tantric" sexual practices. This is not a serious behavior,
really. Not at all. Sexual Tantricism is intended for a Yog and a Yogin who
are conversant with Tantric scriptures and practices. It is not a matter of
physical poses but states of consciousness. If both of practitioners are not
adepts in Tantricism, the sexual practice will fail to give the proper fruits.
The word "Tantra" has many meanings: a loom, the warp, the essential

part, characteristic feature, framework, doctrine, rule, etc. Of course, you

may take both "doctrine" and "the essential point" to translate the term
"Tantra". Notwithstanding, there is another way of translating it. Listen:
"Tantra" is derived from the verbal root "tan" (to extend). Thus, the word
"Tantra" would mean "that doctrine in which some types of teachings are
extended or developed". "What are those teachings?", you may wonder.
Wait a minute! Before making that point clear, I must give you a brief
historical reference.
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Brief historical reference

I do not like to talk about "dates" because I consider Time to be a kind of
"illusion". It is "real" but it only occurs at a particular level of
consciousness. According to Trika, it begins from the tattva (category) 10
as a mere notion of division into parts. Above this tattva there is neither
the aforesaid notion nor Time itself. All sacred scriptures come from that
timeless region and they are subsequently beyond Time too.
At that eternal level, the scriptures do not exist in the form that we know
them, at all. All letters and words forming a scripture are merged into a
mass of Divine Consciousness. They are not seen as something different
and separate from iva Himself. There is no distinction there. Afterward
--when the notions of time and space are manifested--, although all letters
and words remain in complete unity with each other, there is difference. In
short, you may differentiate one word from the other, but you perceive
that there is no separation between them. The scripture appears as an
organic entity which is absolutely coherent in all respects. By "organic" I
mean "living", that is, a "living entity" and not "dead matter". From the
fourteenth tattva (intellect), there is separation as well as difference. That
is, you can differentiate the words from each other as well as see them as
forming "separate" sections. In sum, the "living organic entity" is no more.
When the physical world is finally manifested, the sacred scriptures
maintain their previous characteristics (difference and separation in
respect to their words) but they appear now as "printed books" or
"webpages" (hehe!) or any other kinds of publications. (See Tattvic
Chartand all documents of Trika section for more information)
Thus, the Tantra-s undergo all the time the following cycle of

manifestation:

Tattva-s
1-5

Tattva-s
6-13

Tattva-s
14-31

Tattva-s
32-36

All letters and words in the Tantra-s is

Divine region in which
cannot be differentiated or separated from
there is neither
each other. There is only one Mass of
notion of Time nor
Divine Consciousness. This is the
Time itself.
Supracausal level.
All letters and words in the Tantra-s can be
Appearance of the
differentiated now, but a underlying unity
notion of time along
still remains. In sum, even though there is
with the rest of
difference, there is no separation at all.
limitations.
This is the Causal level.
All letters and words in the Tantra-s can be
both differentiated and separated from
Appearance of the
each other, but only at a mental level,
mind.
because the physical world has not been
manifested yet.
All letters and words in the Tantra-s can be
differentiated and separated from each
Appearance of the
other at a physical level now, that is, they
physical world.
appear as "printed books", "webpages"
and all types of publications.

The previous chart clearly indicates that the Tantra-s emerge from the
depths of your own Self. akti Herself brings about the manifestation of
the Tantra-s for You, iva, right now. It is a cycle of manifestation whose
origin is a timeless one. What is the point of assigning time to that which is
eternal?
Most researchers living in the West are fond of finding out "dates". They
find enormous problems when trying to date a particular Indian scripture,
specially if it is really ancient, because people of India are not fond of
dates at all. I have never seen an original Indian scripture in Sanskrit with
something like this: "Written in March 15th, 2000 BC", haha!
However, I will be compassionate to those people who love "dates".
According to some authors, the Tantra-s appeared around the fourth or
fifth century AD. Of course, other authors state an earlier date: 1) around
the second century AD; 2) around 240 BC and 3) the date could even be
placed earlier, according to some scholars. In short, nobody knows really
when the Tantra-s appeared. The reason for this uncertainty is that
Tantricism is not a philosophical system or religion but a broad

philosophical and religious movement... but I will explain this to you later
on.
Well, this historical reference was really brief, hehe!
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Eight characteristic features

Tantricism is not either a philosophical system or a religion. It is a broad
philosophical and religious movement which spread within Hinduism,
Buddhism and even Jainism. This is what you must first understand. If you
treat Tantricism as a philosophy or religion, you will never understand why
there are tantric Vaiava-s (followers of Viu) when the vast majority of
them are Veda-oriented. You will not understand why there is Tantricism in
Buddhism either, and so on. No, as I stated before, Tantricism is a broad
philosophical and religious movement. It is new way of thinking (different
from that of Veda-s) about philosophical and religious subjects. Got it? Well
done. Let us go on. There are eight features characterizing Tantricism:
1) It is a new vision about all, and differs from that of Veda-s in many
points.
2) The Tantra-s are a series of books which have been revealed, that is,
they were not written by a human hand.
3) Tantricism may be divided into two main branches: Dakicra (righthand Tantra) and Vmcra (left-hand Tantra).
4) It states that the worldly life should not be abandoned but rather be
used as a means to Enlightenment.
5) akti or the Supreme Mother of all is certainly a central aspect in
Tantricism. However, Tantricism is not synonymous with Shaktism.
6) There is a strong emphasis on initiation. An aspirant must be initiated
by a proficient guru so that he may gain access to the secrets contained in
the Tantra-s.
7) There is a remarkable correlation between man, universe, gods and
ritual.
8) The Tantra-s appear as a series of books in which iva is the guru and
akti the disciple, and vice versa (i.e. akti is the guru and iva the
disciple).
Let us going deeper into each of these features.

top

Going deeper into the previous features

Pay attention:
1) It is a new vision about all, and differs from that of Veda in
many points.
The main characteristic of Tantricism is that it is completely detached from
Veda-s. There is a new set of practices, rituals and viewpoints which are
more appropriate to man in the current age (Kaliyuga). According to the
Veda-s, the ancient vedic rituals (yaja-s) are not necessary in this
Kaliyuga. So, they were mostly discarded. Tantricism took those vedic
rituals and adapted them by adding all tantric symbolism to them. This is
one point of difference between Tantricism and Veda-s.
Another point of difference is the following: in Tantricism there is no
distinction of caste or sex. Thus, anyone who has been properly initiated
can do all practices in complete freedom. This is an interesting feature, I
think, and it clearly shows why Tantricism seems to be better adapted than
the Veda-s to the conditions and needs of man nowadays. I am not saying
that the Veda-s are now good for nothing, because that would be "another"
nonsense. The truth contained in the Vedic scriptures is undeniable, no
doubt. I am only stating the differences between the original Tantricism
and the original Veda-s regarding some viewpoints and concepts. There
have surely been many changes in the vedic systems in order to adapt
them to the present age.
There are some other points in which Tantricism does not agree with the
Veda-s. One of them is described by me later (See 4- It states that the
worldly life should not be abandoned but rather be used as a means to
Enlightenment.).
2) The Tantra-s are a series of books which have been revealed,
that is, they were not written by a human hand.
There are many Tantra-s (over 200 or even more --some tantric teachers
state that there are one million Tantra-s--). These books have a unique
characteristic: revelation. In other words, they have been revealed and not
written by any human being. That is why they are known as gama-s. The
term "gama" come from the root "-gam" (to come), that is, these texts
"have come" from the Divine Himself. You know that the ancient i-s

wrote the contents of the Veda-s, and that the sage Vysa compiled all
that knowledge in the form of those celebrated books. However, nobody
knows who was the real author of the Tantra-s. Indian tradition states that
they were revealed by God, but the westerners could be somewhat skeptic
in accepting that statement to the letter. Still, the occidental researchers
have failed to find an author for the Tantra-s so far. Funny!
Even though all Tantra-s are formally gama-s or revealed scriptures, this
term is generally assigned to those Tantra in which iva is the guru and
akti the disciple. In turn, those Tantra-s wherein the roles are exactly the
opposite (akti is the guru and iva is the disciple), are known as Nigamas. This word has various meanings: insertion (specially of the name of a
deity into a liturgical formula), the root or source of a word, sacred
precept, the words of a god or holy man, doctrine, instruction, etc. Of
course, the term Nigama-s is "also" associated with the Veda-s.
3) Tantricism may be divided into two main branches: Dakicra
(right-hand Tantra) and Vmcra (left-hand Tantra).
This is an important characteristic which should be fully understood. Why?
Before answering this question, I will define the correct meaning of the two
terms:
Dakicra (dakia-cra) means "the right-hand cra". The word
"cra" has various meanings: "conduct, behavior, practice, usage,
precept, rule, etc.". One good translation would be the following: "the
right-hand rule", but there could be other possible interpretations (e.g.
"the right-hand precept"). In short, this term is generally used in the sense
of "the right-hand path or Tantra". In turn, Vmcra (vma-cra) means
"the left-hand path or Tantra".
Right-hand Tantra is based upon "meditation", while left-hand Tantra is
based upon "ritualistic practices including sexual intercourse which is
spiritually oriented". Thus, Tantricism is not synonymous with "spiritual
sexual intercourse" exclusively,(not to mention "a mere sexual
intercourse") because there is also Dakicra, which is completely
based on "meditative practices".
So, if you want to make love by using weird poses and the like... do as you
wish, but please, do not use the word "Tantric" for every thing that your
mind happens to create, because this would be another "rock" on the back
of Tantricism. The science contained in Vmcra (left-hand Tantra) is a
high one, and it is only intended for those people who were initiated by a

guru who is conversant with all tantric practices and theory.

4) It states that the worldly life should not be abandoned but
rather be used as a means to Enlightenment.
This is an important feature in Tantricism. The well-known vedic spirit of
renunciation is here replaced for "a reintegration of the worldly life to the
purposes of Enlightenment". The "desire" and all values associated with it
are now employed to achieve final Liberation. The tantric practitioner is
both a master in spiritual matters and a master in worldly matters,
because, in fact, there is no difference between "spiritual" and "worldly".
They are the two aspects in which the Divine Mother (akti) is manifested.
So, a freed person is 1) one who has transcended all pains and Sasra
(transmigration of the souls, that is, to be born and then to die, and to die
and then to be born), 2) one who has acquired astonishing skills to lead a
mundane life which is full of fulfillments.
The person does not have to abandon all and go to the woods in order to
attain to Moka or Liberation (as stated in the Veda-s). Not at all. He can
remain at home, leading a worldly life, and at the same time he can be
able to achieve Enlightenment. Sex is an important element in a family
life, you know. Vmcra's teachings were firstly meant to turn sex into
something which would be helpful rather than a hindrance. Got it? So, wife
and husband might attain to Moka even in a family environment. This
revolutionary viewpoint about sex and family life is better adapted to the
current conditions and needs of man, I think. Granted, so many
tergiversations and misunderstandings have occurred... so many people
mistaking a mere sexual enjoyment for a "spiritual Vmcra practice".
Well, it seems that human being has the horrible habit of corrupting all
that is originally pure and sacred. And now, a quote extracted directly from
the second section of Kulravatantra. In this Tantra, iva is the guru and
akti the disciple. She is called "deve" or "goddess" (lit. "wife of the god
--iva--") here:

Madyapnena manujo yadi siddhi labheta vai|

Madyapnarat sarve siddhi gacchantu pmar||117||

Msabhakaamtrea yadi puyagatirbhavet|
Loke msina sarve puyabhjo bhavantviha||118||
Strsambhogena devei yadi moka vrajanti vai|
Sarve'pi jantavo loke mukt syu strnievat||119||
If (yadi) a man (manuja) really (vai) could attain (labheta) to Perfection
(siddhim) by drinking (pnena) wine (madya), (then)may all (sarve)
(those) vile (pmar) people who are addicted to drinking (pnarat)
wine (madya) achieve (gacchantu)Perfection (siddhim)!||117||
If (yadi) the achievement (gati) of Virtue (puya) would result (bhavet)
from merely (mtrea) eating (bhakaa) meat(msa), (then) may all
(sarve) carnivorous beings (msina) in this world (loke... iha) be
(bhavantu) virtuous(puyabhja)!||118||
Oh goddess (devei)!, if (yadi) (the beings) indeed (vai) attain (vrajanti) to
Liberation (mokam) through the enjoyment(sambhogena) of women
(str), (then) all (sarve) creatures (jantava) in this world (loke) would
become (syu) liberated(mukt) by frequenting (nievat) women
(str)||119||
Through the use of fine irony it is clearly indicated that a mere mundane
enjoyment is not always "a tantric one". InVmcra, one drinks wine, eats
meat, have sexual intercourse, etc., for the sake of Enlightenment.
Moreover, he is constantly following the strict rules stated in the proper
tantric stra-s (scriptures). Every act in the Vmcra rituals has a
special symbolism and significance and it is performed for the sake of
Liberation. Enough of this.
5) akti or the Supreme Mother of all is certainly a central aspect
in Tantricism. However, Tantricism is not synonymous with
Shaktism.
akti or the Divine Mother is by far the most important deity in Tantricism.
She is the core of all tantric practices. She is known as Kualin when
residing in a living being. She is the bestower of the Supreme Bliss for all
those followers that worship Her according to the sacred rituals and
meditations contained in the Tantra-s. Her importance has been
emphasized in Niruttaratantra:


Bahna janmanmante aktijna prajyate|
aktijna vin devi nirva naiva jyate||
After (ante) many (bahnm) births (janmanm), the knowledge (jnam)
of akti (akti) is born (in oneself) (prajyate). Oh goddess (devi)!, without
(vin) the knowledge (jnam) of akti (akti), Nirva --final Liberation-(nirvam) does not (na eva) spring up (jyate).
However, Tantricism should not be "strictly" equated to Shaktism, because
there are groups of kta-s (followers of akti) which are not "tantric" at
all. In turn, there are tantric groups that worship iva, Viu, etc. as well as
akti. This is a common misunderstanding which results in more ignorance
and confusion, obviously.
6) There is a strong emphasis on initiation. An aspirant must be
initiated by a proficient guru so that he may gain access to the
secrets contained in the Tantra-s.
This is an essential feature in Tantricism. One "must" be initiated in order
to understand the Truth according to the Tantra-s. Hundreds of scholars
could explain Tantricism to you, but that would be the millionth part of
what you could obtain from the lips of a proficient tantric guru. Why?
Because the knowledge changes if the level of consciousness changes. In
the common state of consciousness (which is known as "wakefulness",
haha!, this name is a joke, really), you only understand the teachings at
that level. No matter how many books you may read, if your state of
consciousness does not change, your understanding will not be modified.
That is why the initiation is strongly emphasized in Tantricism. Through
both the ritual of initiation and the subsequent practices prescribed by the
guru, your state of consciousness is lifted up and the natural consequence
of that elevation is the modification of knowledge for you. You had read a
Tantra before the initiation and your understanding was at a certain level.
But, you read the same book again after the initiation, and you note that
your understanding has radically changed. You understand now many
things that were "in the dark" or which were not properly interpreted by
you before. Many people think that the spiritual growth is merely a matter
of "more" knowledge being accumulated in oneself. Nonetheless, it is
really a matter of modifying the current state of consciousness so that one
may understand all in a new light. Good!

7) There is a remarkable correlation between man, universe, gods

and ritual.
This is another feature of Tantricism. Man, universe, gods and ritual are not
considered separate entities but rather different manifestations of the
same akti. Therefore, during a particular ritual every element of it is
symbolic of something else. The flowers are representative of something
else, the incense is representative of something else and so on. This
viewpoint is based upon the crucial teaching that "worldly and spiritual"
are the two faces of a same coin. One often thinks that "spirituality" is
associated with something which is "within", while "worldliness" is
associated with something which is "without". So, if you see a light
"within", that is a "spiritual" experience, while if you see a light "without",
that is a "worldly" experience. Besides, the worldliness is based on "dayto-day experiences". It is approximately so. For example, you are
meditating and, all of a sudden, a blue dot appears in front of you. Oh, you
feel so happy, you are so pleased with that vision. Afterward, you come
out of that meditation, open the windows and let the sunlight flood your
room. It is really possible that you will not experience that sunlight as
"spiritual" too. Why? Because it is "without" and you see it every day.
Thus, your mind thinks of it as a "mundane" manifestation. However,
Tantricism considers all to be the manifestation of akti, the Divine Mother.
So, an external light is as spiritual as an internal one and vice versa. In
fact, there is neither spirituality nor worldliness because only one Supreme
Consciousness is permeating everything and everyone. Got it?
Consequently, you may use a set of elements as representative of other
realities. For example: a man represents iva and a woman represents
akti. Then, their union is representative of that of iva and akti.
Microcosm and macrocosm are closely allied to each other, because the
two are the manifestation of only one Power. The following fragment
extracted from the ancient Tantra-s clearly shows the aforesaid correlation
between man, universe, gods and ritual. The sdhaka or practitioner is
meditating on the Divine Mother (akti) in his heart lotus. He forms a
mental image of akti there, and begins worshipping Her this way:

Htpadmsana dadyt sahasrracyutmtai|
Pdya caraayordadynmanasrghya nivedayet||
Tenmtencamana snnyamapi kalpayet|
katattva vasana gandha tu gandhatattvakam||
Citta prakalpayet pupa dhpa prn prakalpayet|
Tejastattva ca dprthe naivedya ca sudhmbudhim||
Anhatadhvani gha vyutattva ca cmaram|
Ntyamindriyakarmi ccalya manasastath||
Pupa nnvidha dadydtmano bhvasiddhaye|
Amymanahakramargamamada tath||
Amohakamadambham ca advekobhake tath|
Amtsaryamalobha ca daapupa prakrtitam||
Ahis parama pupamindriyanigraham|
Daykamjnapupa pacapupa tata param||
Iti pacadaairpupairbhvapupai prapjayet||
He gives (dadyt... dadyt) (his) heart (ht) lotus (padma) as the seat
(sanam), and the water for washing (pdyam) the feet(caraayo) in the
form of the nectars (amtai) flowing (cyuta) from Sahasrra --the
supreme Cakra placed at the crown of the head-- (sahasrra). He presents
(nivedayet) the offering --lit. water offered to a guest-- (arghyam) in the
form of (his)mind (manas).
He also (api) prepares (kalpayet) the water to be sipped from the palm of
the hand --a purificatory ceremony that is performed before any ritual or

meal-- (camanam) (as well as) the water to be used in ablutions

(snnyam) by means of that very (tena)nectar (amtena). (He gives) the
principle (tattvam) of ka --ether or space-- (ka) as the dress
(vasanam), and the power of smelling (gandhatattvakam) as the odor
(gandham).
He prepares (prakalpayet) (his) mind (manas) as the flower (vai) (and)
arranges (prakalpayet) (his) vital energies (prn) as incense (dhpam).
(He) also (ca) (arranges) the principle (tattvam) of Tejas --fire-- (tejas) for it
to act as (arthe) the lamp(dpa), and (ca) the ocean (ambudhim) of nectar
(sudh) as the offering of food (naivedyam).
(He prepares) the Anhata (anhata) sound --which keeps sounding
constantly in the heart lotus-- (dhvanim) as the bell(gham), and (ca)
the principle (tattvam) of Vyu --air-- (vyu) as the fly-whisk made of tail of
Yak (cmaram). (He offers)the actions (karmi) of the senses(indriya) as
well as (tath) the unsteadiness (ccalyam) of mind (manasa) as
dance(ntyam).
For realizing (siddhaye) the state (bhva) of the Self (tmana), he gives
(dadyt) flower(s) (pupam) of various sorts(nnvidham): absence of
delusion (amym), nonegotism (anahakram), dispassion and
detachment (argam) as well as(tath) absence of arrogance (amadam);...
... absence of both bewilderment (amohakam) and (ca) deceit
(adambham), as well as (tath) nonmalevolence (advea) and freedom
from agitation (akobhake); absence of envy (amtsaryam) and (ca)
liberty from covetousness (alobham)" --(these virtues) are named
(prakrtitam) the ten (daa) flower(s) (pupam)--.
The supreme (paramam) flower(s) (pupam) (known as) his
--nonviolence and harmlessness-- (ahis) and subjugation(nigraham) of
the senses (indriya) (along with) the flower(s) (pupam) (known as)
compassion (day), patience (kam) and knowledge (jna), (are)
therefore (tatas) the highest (param) five (paca) flowers (puspam). Thus
(iti), through (these)fifteen (pacadaai) flowers (pupai), (which are
actually fifteen) flowers (pupai) formed from feelings (bhva), he
performs the worship (prapjayet).
The sdhaka or practitioner uses every object in the ritual as
representative of a virtue, state and so on. This is a common feature in
Tantricism.
8) The Tantra-s appear as a series of books in which iva is the

guru and akti the disciple, and vice versa (i.e. akti is the guru
and iva the disciple).
As I said previously, even though all Tantra-s are formally gama-s or
revealed scriptures, this appellative is commonly assigned to those Tantras in which iva is the guru and akti the disciple. On the other hand, the
Tantra-s wherein akti is the guru and iva the disciple are known as
Nigama-s. Nevertheless, there are some scriptures where this dialogue
occurs despite they are not "tantric" ones (e.g. Gurugt in Skandapura).
Let us study now the relationship between Tantricism and Trika.
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Tantricism and Trika

Even though Trika accepts the authority of all Tantra-s, just a few ones
were included in its literature. There are eleven Tantra-s which are held in
high esteem:
(1) Mlinvijaya (also known as "Mlinvijayottara") is the most important
and authoritative Tantra included in Trika's literature. (2) Vijnabhairava;
(3) Svacchanda; (4) Rudraymala; (5) Mgendra; (6) Mataga; (7)
Ucchumabhairava; (8) Svyambhuva; (9) nandabhairava; (10) Naivsa
and (11) Netra (also known as "Mtyujit".
I will give now a brief description of the main Tantra-s in Trika's literature:
Mlinvijaya orMlinvijayottara This is the most important and
authoritative Tantra according to Trika
tradition. The word "Mlin" refers to a
particular arrangement of the letters in the
alphabet, which is considered to be very
important from a ritualistic and spiritual
viewpoint. When the letters of Sanskrit
alphabet are given in a regular order
(Vowels, Gutturals, Palatals, Cerebrals,
Dentals, Labials, Semivowels, Sibilants and
Sonant Aspirate), this arrangement is
known as Mtk. In turn, when the same
letters are shown in an irregular order, this
arrangement is known as Mlin or
Uttaramlin. Here you are the Mlin
arrangement (note that "" and "ka" are
included, while in Mtk arrangement are

Vijnabhairava

Svacchanda

not generally included):

na tha ca dha a u ba ka kha ga
gha a i a va bha ya a ha ha jha a ja
ra a pa cha la
sa a ha a ka ma a a ta e ai o au da
pha
It is lastly a compendium of 112 dhra-s
or techniques to concentrate one's own
mind. It is very important. Abhinavagupta
(a great Trika master) called it
"ivavijnopaniad" (The esoteric
doctrine for the direct knowledge of iva).
Through those dhra-s, you come in
touch directly with iva, and not other
ritual is necessary then. It is a Tantra really
abstruse and full of deep esoteric
meanings. You will find some stanzas
extracted from Vijnabhairava in the
documents under Trika section.
A long scripture. Ritual is emphasized as
well as yogic techniques and Praava
(Omm). The celebrated division into twelve
stages of the evolution of Omm in oneself
has been taught here. Omm is originally
Aumm. When you repeat Aumm, your mind
should be concentrated on the following
three places: (1) "a" in the navel; (2) "u"
in the heart; and (3) "" in the mouth. The
remaining 9 stages occur spontaneously
while Aumm goes up to the highest level.
Nevertheless, at the beginning of your
practice with Praava (Aumm), you do not
realize them. As you begin realizing those
9 stages (one by one), your consciousness
is gradually raised toward higher levels:
(4)"Bindu" --a brilliant point of light-- in the
middle of the eyebrows; (5) "Ardhacandra"
--a half-moon-- in the forehead; (6)
"Nirodhik" or "Nirodhin" --a straight line--

Rudraymala

Netra or Mtyujit

in the upper area of the forehead; (7)

"Nda" or "Anhatanda" --a unstruck
spontaneous sound-- in the central channel
or passage --Suumn-- situated within the
spinal column; (8) "Ndnta" in Sahasrra
or Brahmarandhra --the highest Cakra or
Center of energy placed slightly above the
crown of the head--; (9) "akti" in the skin;
(10) "Vypik or Vypin" at the root of the
tuft of hair (ikh) on the head; (11)
"Saman" in the tuft of hair (ikh) on the
head; and (12)"Unman" in the last part of
the tuft of hair (ikh) on the head.
A very important text in which the divine
pair (ymala) of Rudra-s (iva and akti) is
studied. It is said that the celebrated text
known as Partriik forms the last part
of Rudraymala. Abhinavagupta (a great
master in Trika tradition) wrote two
commentaries on Partriik called
Partriikvivaraa and
Partriklaghuvtti respectively.
Partriik is also known as Trikastra,
because the principal teachings of the
Trika system are expounded in it.
This Tantra studies a particular form of iva
known as "Netra" (the Eye). This Netra is
Mtyujit (the Conqueror of Death). Hence
Netratantra is also called "Mtyujit".
Innumerable "mantric" techniques and
names of godheads may be found in this
work. The sacred Mantra Omm Ju Sa is
also taught here.

Very often people wonder: "What is the origin of Trika?" A concise and
precise answer to that question is the following: "Trika was born when
Tantricism met traditional Shaivism in Kashmir eleven centuries ago". This
would be a good response. Hence Trika has Tantric and aiva components
as its core. There is at present a controversy about the origin of Tantricism:
"Was it born in a Buddhist environment or in a aiva one?" By the word
"aiva", I mean "pertaining to Shaivism". Nobody can give a definitive
answer to that crucial question for the time being. However, it is clear that

the earliest Tantric schools found in the aiva environment all the
favorable conditions for a further development. Thus, even though the
Trika system was formallyborn when iva instructed the sage Vasugupta
(IX AD) to search for ivastra-s which had been written by Him on a flat
stone, we could affirm that this historical event was just the natural
consequence of a slow fusion of Tantric and aiva ideas over a long period
of time in Kashmir.
Well, enough of this. We will keep talking about it on some other document
probably.
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Concluding Remarks
It has been a good and rather complete document. The core of all
teachings I have given to you is the following: "Tantricism is not a
philosophy or religion but a new way of viewing all, which is not based on
the traditional Vedic viewpoint". Another important point is that according
to Tantricism one is not bound to abandon "all" in order to attain to
Liberation. He can live happily a family life while carrying out his spiritual
practices. This viewpoint was a revolution when it appeared for the first
time and even continues so to this day. The contribution of Tantricism to
the renewal of old ideas, rituals and the like, was really massive and
crucial indeed. It has been a blessing for us all. May this blessing dwell in
your heart forever. See you soon.

History and basic teachings

1.
2.
3.
4.

Objective of the document's author

History
Basic Teachings
Further Information

Objective of the document's author

This web document about Non-dual Shaivism of Kashmir was conceived by
Gabriel Pradpaka, Argentinean. Click here to get more information about

our purpose. Because it is about 1000 years old, this philosophy is rather
new. It brings brand-new viewpoints about your own nature and that of the
universe.
Our minds need new ideas in order to develop their inner potential, and
Non-dual Shaivism of Kashmir or Trika is filled with revolutionary ideas.
Since mankind is really in a bad condition, full of negative thoughts,
worshipping such ephemeral things as money and body, the spiritual
teaching is necessary, very badly indeed.
When one person does not think or feel properly, the universe around him
is not harmonious either. Trika brings ideas that bring about proper
thoughts and feelings in you. Therefore, the universe around will become
more harmonious, and you will experience true happiness. This is the
objective.
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History
If you have not downloaded the indispensable font(s), you will not see
any original Sanskrit characters.
Trika (Non-dual Shaivism of Kashmir) was born in Kashmir (IX A.D:), a
northern province of India. Since the true meaning contained in Tantra-s
(ancient spiritual books) was being distorted, the Supreme Being Himself
(who is named iva in this philosophical system) opened the Vasugupta's
mind (a wise man living in Kashmir at that time). Then, Vasugupta was told
by iva to seek for some aphorisms engraved on a rock. These aphorisms
were named "ivastra-s", the Aphorisms (stra-s) of iva (the Auspicious
One). But, let us listen to the original description by the wise Kemarja (X
A.D.):


Iha
kacicchaktiptavaonmianmhevarabhaktyatiaydanagktdharadar
anasthangabodhydisiddhdeana ivrdhanapara
pramevarannyoginsiddhasatsampradyapavitritahdaya
rmahdevagirau mahmhevara rmn vasuguptanm
gururabhavat|

In this world (iha), on the sacred (r) mountain (girau) Mahdeva

(mahdeva), someone (kacid) worthy of reverence(rmn) (lived). His
heart (hdaya) had been purified (pavitrita) by the Noble (sat) Tradition
(sampradya) of the various(nn) Self-realized Beings (siddha) and
Yogin-s (yogin) pertaining to the Supreme Lord (pramevara). He was
devoted(para) to the worship (rdhana) of the Auspicious One (iva).
Owing to excess (atiayt) of devotion (bhakti) to the Great Lord
(mhevara), which --i.e. devotion-- shone forth (in him) (unmiat) by
(vaa) the Descent (pta) of Power (akti) --Divine Grace--, gave a
teaching (deana) that did not agree (anagkta) with that of such Selfrealized Beings (in Buddhism)(siddha) as Ngabodhi (ngabodhi) and the
rest (di), which were occupied (stha) with lower (adhara) viewpoints
(darana). He was (abhavat) a great devotee of the Lord
(mahmhevara) and a Guru (guru). His name (nm):
Vasugupta(vasugupta).
I will explain this paragraph now:
Kemarja is the author of this description. He was a pupil of the great
Abhinavagupta who belonged to the aiva line coming right from
Vasugupta. This philosophy is denominated "Shaivism" because it pertains
to iva (the Auspicious One), the Supreme Being. And it is "Non-dual"
because it states that man and God are in abosolute unity. Man is
undergoing tremendous suffering because of having forgotten his divine
nature. You may say: how could we forget our own nature? Well, to explain
it is one of the purposes of Trika (Non-dual Shaivism of Kashmir). Besides,
since it was born in Kashmir, "of Kashmir" is added. Things are not so
simple as for its birth, but for the time being you will have to accept that
version.
Vasugupta lived on the mountain Mahdeva. He was a Guru. "Guru" is
generally translated as "teacher", but that is not so. Guru is someone who
bestows liberation on people directly. A Guru is Divine Grace in person,
and he/she also teaches sometimes. But, it is not necessary for a Guru to
teach. A Guru (if we could find one) can free us from bondage quickly, but
he/she is extremely rare. In turn, a teacher just "teaches", and by means
of his/her knowledge people can be freed as it were. However, this
explanation about the Guru is approximate. It is very difficult to describe
what exactly a Guru is because he/she (whatever forms the Guru may take

on) is beyond words. In fact, the Guru is not a physical form, a human
being, but rather a Cosmic Principle operating through a human being.
You may wonder who Ngabodhi was. Well, he was a celebrated Buddhist
teacher who lived about 500-700 A.D. Vasugupta lived in Kashmir about
900 A.D. Ngabodhi wrote "rguhyasamjamaalopyikviavidhi" (a
long name) which is based on "Guhyasamja" (a Buddhist Tantra). The
doctrines taught by these Buddhist teachers (Ngabodhi and the rest) did
not agree with that taught by Vasugupta, specially as far as the nature of
Ultimate Reality is concerned.
The Siddha-s are self-realized male Yog-s, while Yogin-s are self-realized
female Yog-s. The spiritual lineage or Noble Tradition (satsampradya) of
Vasugupta was composed of Siddha-s and Yogin-s. His extreme devotion
to Lord had its roots in "aktipta" --Descent of Power--. "Descent of
Power" could be translated as "Divine Grace" in this context. However, the
aktipta process is not an easy-to-describe one. I will try to explain it
later.
Kemarja continues to say:

Kadciccsau dvaitadarandhivsitaprye jvaloke rahasyasampradyo

m vicchedtyayato'nujighkparea paramaivena
svapne'nugrahyonmiitapratibha kto yathtra mahbhti mahati iltale
rahasyamasti tadadhigamynugrahayogyeu prakayeti|
And (ca) once upon a time (kadcid), the Supreme (parama) iva (ivena),
disposed (parea) to grant Favor (anujighk) and with the intention (itiayata) that: "Let the Secret (rahasya) Tradition (sampradya) not (m)
be interrupted (vicchedi) in this world (loke) of the living beings (jva)
which is mostly (prye) perfumed (adhivsita) with the dualistic (dvaita)
viewpoint(darana)!"; expanded (unmiita... kta) in dream (svapne) the
consciousness (pratibha) of that (Vasugupta) (asau) by bestowing Divine
Grace on him (anugrahya). (He said to him) so (yath... iti):
"Here (atra), on this mountain (mahbhti), there is (asti) the Secret
Esoteric Teaching (rahasyam) on a big (mahati) slab (tale)of rock (il).
Having obtained it (tat adhigamya), reveal it (prakaya) to those who are

fit (yogyeu) for receiving Divine Grace (anugraha)".

And now, my explanation:
Since iva, the Supreme Being within all of us, did not want the Secret
Tradition to be interrupted, in dream He said to Vasugupta that the Secret
Esoteric Teaching was under a big stone on the mountain Mahdeva. The
Secret Tradition was composed of all true teachers who had taught the real
Tantric meaning. And now, owing to the growing distortion regarding
meanings contained in those sacred books (Tantra-s), iva Himself had to
intervene.
This world is mostly perfumed (influenced) with the dualistic viewpoint. In
a word, living creatures consider themselves to be separated and different
from God. Thus, they undergo tremendous and unnecessary suffering.
According to Trika (Non-dual Shaivism of Kashmir), nothing can never be
different or separated from God, because He is all and all Creation is Him.
This is not pantheism, because Trika says that God is all of us and we are
all God, not a part of Him. He lives as a "whole" in every part of His
Creation. This idea may be controversial just as all new ideas are, no
doubt. It is controversial because it shakes man's egoist structure and
brings about a revolution inside him. Before discarding new ideas, man
should study them with care. Therefore, all these new ideas --as it were
(Trika is over 1,000 years old)-- stated by Non-dual Shaivism of Kashmir
must be firstly analyzed and then accepted or discarded. This would be a
wise behaviour.
Despite the aforesaid unity, man has somehow forgotten this truth, has
forgotten his divine nature and fallen into the ignorance. Trika and many
other philosophical systems explain that process of forgetting in different
ways. The explanation given by Trika will be analyzed later.
iva gave specific instructions to Vasugupta. Vasugupta did His bidding
and we can now enjoy the Secret Esoteric Teaching found on the big stone.
Let us keep listening to Kemarja:


Prabuddhacsvanviyast mahat il
karasparanamtraparivartanata savdktasvapn
pratyakktyemni ivopaniatsagraharpi ivastri tata

samsasda|
Having awakened (prabuddha ca), he --i.e. Vasugupta-- (asau) started to
search about (anviyan) that (tm) big (mahatm)stone (ilm). (And
having found it,) he turned it round (parivartanata) by a mere (mtra)
touch (sparana) of the hand(kara), seeing with his own eyes
(pratyakktya) the dream (svapnm) confirmed (savdkta). He thus
(tatas) obtained(samsasda) these (imni) Aphorisms (stri) of iva
(iva), which (rpi) are a compendium (sagraha) of the Esoteric
Doctrine (upaniad) of iva (iva).
Vasugupta awakened, remembered the dream and went to the place
where the big stone was supposed to be. He found it and, after turning it
round by a mere touch of the hand, he confirmed his dream. Vasugupta
obtained a set of 77 aphorisms which were known as "The Aphorisms of
iva -- ivastra-s". ivastra-s is a very important Scripture in Trika's
literature. Vasugupta taught those sacred aphorisms to his pupils: Kallaa
and the rest, who were fit for receiving Divine Grace. In turn, these pupils
taught them to their own pupils and so on. Thus, an immense literature
was born.
Well, I will explain now the basic teachings of Trika:
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Basic Teachings
I was thinking for a long time about how to explain the Basic Teachings
without putting something of my own creation. It is really difficult to teach
such a great philosophy as Trika without adding personal opinions. Since
my opinions are intermingled with the real teachings, it is not easy for me
to separate them. One does not know himself, even though one imagines
he does; therefore the task of separating personal concepts from original
teachings is rather complicated.
I will try to use the sword of my discernment in order to be as objective as
possible. Sorry about my probable mistakes. All these teachings will be
explained in details later (on the following Web documents about Trika).
The Basic Teachings are as follows:
1) "Trika" means "threefold". One interpretation states that Non-dual
Shaivism of Kashmir is known as Trika or Threefold System because it

analyzes the nature of iva, akti and Nara. iva is God, and akti is God's
I-consciousness. Nara is man (the human being). Trika teachs that iva,
akti and Nara are not different from one another. In short, Man and God
are one and the same. In fact, just the Supreme Self, known as iva in this
philosophical system, is the Self of the entire universe.
2) Therefore, there is no difference between iva (God) and akti (God's Iconsciousness). God is and knows He is. There is not any difference at all.
3) iva is a name for the static aspect of God.
4) akti is a name for the dynamic aspect of God.
5) iva-akti is Freedom Itself.
6) Therefore, the human being is inherently free too.
7) However, the human being experiences bondage because of "mala"
(limiting condition).
8) Nevertheless, that mala is not something outside human being himself.
9) God becomes "man" (so to speak; because lastly God is God and
becomes nothing) through mala (impurity, limiting condition). In a word,
mala arises from God.
10) iva or God is not inactive. He has akti or I-consciousness. In short,
He has Will, which gives rise to Knowledge and Activity.
11) When a human being realizes his inherent unity with iva and akti,
"mala" (limiting condition) ceases to exist completely.
12) His realization puts an end to the whole "apparent" bondage.
13) Since a human being is essentially God, manifests the entire universe
around him (maybe a "difficult to accept" teaching).
14) Even though Non-dualism between God and human being is
predominant in this philosophical system, all others viewpoints (mostly
dualistic) are explained and included too.
15) The universe is the playful unfoldment of God's power. Therefore, the
universe is born right now from Joy.
16) Unhappiness is experienced by a human being when he becomes
oblivious of his spiritual nature.
17) When he remembers his spiritual nature and realizes his unity with
God, unhappiness is turned into happiness.
18) Mala or impurity is nothing but ignorance of one's essential nature.
19) Human mind is akti Herself having undergone a process of successive
contractions.
20) Therefore, human mind experiences complete happiness only when it

merges in God.
21) God is not a void, but a Self full of I-consciousness.
22) He may appears to be a "void" because He does not contain, in His
innermost nature, any objects.
23) The human being must understand that his own mind is the Divine
Mind having undergone a process of succesive contractions.
24) Consequently, understanding of one's mind is encouraged, not simply
control of it.
25) To control mind, as it were, one must firstly understand it.
Well, I think it is enough for the time being. I know, I know, these teachings
expounded in this way appear to be a kind of dogma. Please, be patient. I
will give complete explanation later (in Non-dual Shaivism of Kashmir: Part
2, 3, etc.) to all teachings merely outlined here.
And I finished my work now. See you in "Trika: Part 2".
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Trika 2 - Non-dual Shaivism of Kashmir

Literature, Paramaiva, iva and akti,

understanding tattva-s
1. Introduction
1. iva and akti
2. Literature
2. Understanding "tattva-s" or categories
3. Paramaiva, the Supreme iva
3. Further Information

Introduction
Dear friend, we will keep studying this excelent philosophical system. In
Part 1, you have learnt a little history and the basic teachings enunciated
in a dogmatic manner. And now it is time to begin explaining the real
bases behind those statements.
However, our study will be always practical not simply something
"theoretical". Trika gives positive ideas to us, and through these ideas we
will be able to attain to peace. We live all the time with negative ideas in
our minds (for example, "death is the end and all is over", "money is the
most important thing in life", "I am this or that", etc.) and consequently we
do not experience happiness. Nobody can be happy by means of negative
ideas.

A lot of people become disappointed with their lives because they do not
get what they want. They may think they want external things, but lastly
they want to be happy, they want "peace". Despite the obvious material
poverty suffered by almost everybody, the real poverty is spiritual. People
need positive ideas in order that their minds work in a positive way. Trika
states that the universe around a person is manifested by him, so if the
person thinks negatively, his universe will be negative too. By the word
"negative" I mean "harmful, damaging".
Positive ideas are not mere optimism but a real source of happiness. For
example, "death is not the end of all, there is one alive God and He is in
me right now", "I have understood that my happiness is not dependent on
money, great!", "I have understood fully that I can be happy despite
external circumstances", etc. When a person starts to think and feel
properly, his life also starts to change and reflect those "happy" thoughts
and feelings. One does not need to leave all and go to the woods, he can
be happy in the midst of a bustling city. One keeps being responsible for
his family, for instance, but he has an autonomous and happy attitude
within, which brings about more happiness in the outside. To experience
real happiness within and without, this is the ultimate goal in our study of
Trika.
Get ready, because you are about to start a long and incredible journey
into your own Self.
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Literature
Trika's literature can be divided into three well-defined sections:
GAMA - SPANDA - PRATYABHIJ
Let us study each of them separately:
GAMA

The Scriptures in this section have not been written by human beings.
They are considered to be revealed by the Divine iva Himself. The word
"gama" means "that which has come" (from the Supreme Self). "gam"
means "to come". This section contains the famous Tantra-s enunciated in
Part 1: Mlinvijaya, Svacchanda, Vijnabhairava, Mgendra, Netra,
Rudraymala, etc.

It also contains the celebrated ivastra-s (The aphorisms of the

Auspicious One). Remember that ivastra-s were discovered by
Vasugupta engraved on a flat stone (Go to Part 1).
ivastra-s have four well-known commentaries (by human authors):
Vtti (by unknown author)
Vrttika (by Bhskara)
Vimarin (by Kemarja --this commentary is being studied here)
Vrttika (by Varadarja, also known as Kadsa)
SPANDA

The first section is somewhat dogmatic. Therefore, this second section

formed from books by human authors, attempts to give a little
philosophical reasoning so that the teachings can be understood by our
intellect to a certain extent, and not merely accepted. The word "Spanda"
means "Vibration, Throbbing". In the Spanda section everything is
analyzed from a "vibrating" viewpoint. In short, it is stated that the entire
universe and ourselves are nothing but the product of Divine Vibration.
The most important Scriptures in this Section are the following:
Spandastra-s, also known as Spandakrik-s (by Vasugupta according to
Kemarja; but according to others a disciple of Vasugupta named
"Kallaa" was the real author)
Vtti (a commentary of Kallaa on Spandastra-s)
Spandasarvasva (it is not a new Scripture but the two --Spandastra-s and
Vtti-- together)
In turn, Spandastra-s (also known as Spandakrik-s) have four
commentaries:
Vivti (by Rmakaha)
Spandapradpik (by Bhaotpala, also know as Utpalavaiava)
Spandasandoha (by Kemarja --a commentary on the first aphorism of
Spandastra-s--)
Spandaniraya (by Kemarja --a commentary on all aphorisms of
Spandastra-s)
PRATYABHIJ

The word "Pratyabhij" means "Recognition". Our own essential nature is

to be "recognized" and not to be "known". It is not a thing to be known,
but the knower himself. This knower can recognize his own essential

nature but he cannot know it, because that nature is not an knowable
object but the knowing subject himself. To understand this concept of
"Recognition" is crucial in Trika.
In this third section full philosophical reasoning support is given. The sage
Somnanda was the founder of it. Utpaladeva, his disciple, was the author
of maybe the most important Scripture in this section: varapratyabhij.
But, let us list the main Scriptures:
ivadi (by Somnanda)
varapratyabhij, also known as Pratyabhijstra-s (by Utpaladeva)
In turn, there are three commentaries on varapratyabhij:
Vtti (by Utpaladeva himself)
Pratyabhijvimarin, also known as Laghvvtti (by Abhinavagupta)
Pratyabhijvivtivimarin, also known as Bhatvtti (by Abhinavagupta)
You may have noted that there are several Vtti-s. Well, "Vtti" means
"Commentary" in this context. In order not to be confused, just add the
original title of the commented Scripture. For instance: the Vtti of
ivastra-s is to be named "ivastravtti". And the Vritti of Spandastra-s
is to be named Spandastravtti, and so on. Very simple. Thus, you will
never be confused. Besides the Scriptures and commentaries enunciated,
there are other works:
Pratyabhijhdayam (a compendium of the Pratyabhij section, by
Kemarja)
A series of Stotra-s --Hymns-- which give devotional support to the Trika's
teachings
Tantrloka (a massive work on Trika, by Abhinavagupta)
Tantrasra (Summarized Tantrloka)
and a lot more...
You have now several books on Trika. Try to get one and keep learning
Trika. Trika's literature is massive; this is a mere sample of it. However, the
most important Scriptures of Non-dual Shaivism of Kashmir have been
referred to.
We can say that six sages are the most important authors in this system:
Vasugupta, Somnanda, Abhinavagupta, Utpaladeva, Kemarja and
Kallaa

Of course, there are other important authors, but those six are
predominant.
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Paramaiva, the Supreme iva

There are three ways to teach Trika:
NON-DUALISTIC
DUALISTIC / NON-DUALISTIC
DUALISTIC
When it is taught in a non-dualistic manner, God and man are one and the
same. There is no difference at all. When it is taught in a dualistic/nondualistic manner, God and man are different but they share a underlying
unity. And finally, when it is taught in a dualistic manner, God and man are
different and separated. There is no unity between them.
Of course, my way of teaching is a non-dualistically oriented one, because
you surely know the other ways. However, the three modes of teaching are
intermingled in our study. This is inevitable.
To define Paramaiva, the Ultimate Reality, is impossible by means of
words. It is beyond description. Paramaiva isUccrarahita vastu; It is the
Reality (vastu) deprived (rahitam) of pronunciation (ucra). In short, It
cannot be described through words. It is everything and simultaneously is
beyond everything. In It, there are no subjects or objects. But this
Paramaiva is not something in the air. For example: "the back of the
things you are now watching around". While you are not aware of the back
of an object, that area remains with no subject becoming aware of it. And
according to Trika, if no subject is witnessing, so no objects are existing as
objects.
Then, the back of the objects you are watching right now remained as pure
Reality (Paramaiva) without any attribute till you become aware of it. This
may sound strange, but it is going on all the time. Yes, yes, you cannot
understand fully yet. I have just start with the teaching, do not worry, you
will understand. Although Paramaiva is everything, Its innermost nature
can be found where there is no subject or object (for instance, the back of
the objects). When you meditate deeply on the back of the things, you
enter Paramaiva. This is a good meditation's technique.

From this everlasting Paramaiva everything has arisen, but the process of
manifestation is not at random. It exists an accurate sequence of creation.
Trika divide all the Manifestation or Creation into 36 categories or tattva-s.
I will explain this later.
Paramaiva is not a subject or an object, It is Reality in everything and
beyond everything. It is within and without everything. Paramaiva is the
foundational Reality on which everything has come into existence. It is
here and there, and at the same time, It is not here or there. It is
impossible to describe it by means of words. However, this Paramaiva
appears to divide Itself firsly into two parts: iva and akti (the first 2
tattva-s in the sequence of 36 categories). Let us study them now:
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iva and akti

According to Trika, the Absolute has two aspects: Static and Dynamic. The
Static aspect is named iva, and the Dynamic aspect is named akti. But,
what do iva and akti mean? The word "iva" means "Auspicious" and
akti means "Power". Of course, there are other meanings. However, the
meanings given by me are common and well-known by everybody.
"Auspicious" and "Power", well, these two words do not indicate
"accurately" the nature of the Static and Dynamic aspects. That's why, two
new terms has been indicated as much more accurate: Praka and
Vimara.
"Praka" means "light, brightness, splendour, clearness" and also "visible,
clearly manifested, etc.". Ah!, this word indicates the true nature of the
Static aspect. iva or Praka is the Revealing Light, Supreme Clearness
and Splendour. And He is completely visible, completely evident and
clearly manifested before the eyes of all. He is the Light that illuminates all
within and without. He appears without as everything having luminous
quality. And within He is the light of mind, by which one can clearly see
images and hear thoughts. He is a Static Witness to all our activities. In
fact, He is ourselves, He is our own inner Self, the real "I" behind every
action and thought. For example, this Witness (yourself) is right now
watching everything around. But, in order to be able to "watch", these
objects have to be "illuminated". Well, this Witness (your true nature or "I")
illuminates and watches all around right now.

Nevertheless, it is not enough to illuminate and watch. By the word

"watch" I am not only referring to "look", but also to "hear, touch, etc.". For
example, when you hear thoughts in your mind, you are not using the
physical ear. You are using the "inner" ear. This "inner" ear is furnished by
the Supreme Witness (Praka or iva). In fact, this Praka furnishes all
senses (outer and inner ones). But it is not enough, you must come to
"become aware of" that which is looked at, heard, touched, etc. Vimara or
akti furnishes the Witness (Praka or iva) with this quality of "becoming
aware of". The word "Vimara" means "examination". Vimara is this that
"examines" and lets you become aware of all around you. Vimara is the
"examining power" pertaining to Praka or iva. The examination itself is
a kind of "activity" or "dynamism". Vimara makes the "static" Witness
(yourself) not only conscious of all around, but also it makes Him conscious
of his own inner nature. The luminous and static Witness "is" and "knows"
He is. You "are" and "know" you are. You are conscious of your own
existence all the time, because you are the Supreme Self Himself. Trika
states this absolute identity with God. Trika does not say that the human
being is a part of God sharing some qualities of His. No, Trika says that you
are God, and everybody is God forever. If you do not grasp this point to a
certain extent, you will not understand anything about Trika.
A new (but really "ancient") idea just as "everybody is God" produces
tremendous revolution within (and without too). All that revolution is
necessary in order to change our minds. Our minds are generally very
"static" and they rarely think by themselves. Many thoughts we think have
been borrowed. For example: "there is no God, or He is dead". If we think
like this, have we really thought about it? Another instance: "when Death
comes, all is over". Whether or not it is true, have we really thought about
this idea? And the answer is "no". Maybe our minds have thought, but not
"us". Man has to be taught to think. However, the first obstacle man faces
is the imagination about he really thinks by himself. We think we have a
"very flexible" mind, but when we face a new idea, we realize how stiff our
minds are. So, new ideas are very necessary in order to show that we are
living in the imagination. Beyond Trika's statements regarding our
existence, whether or not those teachings are right, one statement
remains: We are not what we think we are. All philosophical systems agree
with one another with respect to this teaching. There are no discrepancies.
Afterward, every system explains our true nature in different ways, and

discrepancies arise. But, all systems have come to a complete agreement

regarding "we are not what we think we are".
This idea of identity with God is uplifting, because by means of it you come
to realize that "you" do not really exist as "you" but "Him". Thus, you even
surrender to Him your sense of a separated identity as "you". This is the
supreme surrender. Some people sometimes misunderstand this idea of
unity with God. They think of that identity as not being "humble", as being
"vain and boastful". On the contrary, when one come to surrender even his
"limited individuality" to the Supreme, nothing can be as "humble" as that.
This surrender brings about a feeling of love and brotherhood, because not
only "one" is God but everybody is. One does not feel: "Oh, I am God and
the others are not, they are limited people". No! One feels: "Oh, everybody
is God and because of that everybody is me". A feeling of love and peace
arises in you. When a person comes to realize his own inner Self, he has
attained the Trika's goal. "Unity with all", this is the goal.
Someone may not agree with Trika, but he can not deny that "he/she is
and knows he/she is". Praka and Vimara are universal principles and
they can not be denied. They may be denominated in different ways (ivaakti, Praka-Vimara, etc.), but they remain the same. The important
thing is that you are a witness to all, but you are not like an inert log; you
are conscious of that which is witnessed by yourself. You are essentialy
Praka, but since you have Vimara (examining power), you become
aware of everything around. These two aspects are your essential nature,
and nobody can take them away from you, because they are "yourself". Do
you understand? Well, if you can understand this, you do not need to keep
studying Trika. You have attained to the goal of Trika.
Besides, Praka (the Witness, yourself) does not have essentially any
form. He is formless. For example, if you imagine right now you are
walking down a street, you will be able to visualize the physical body but
not yourself (the Witness). There is a kind of camera filming all the time,
but you can not visualize the cameraman because He is you. He is you and
has no form. He is formless. Attempt to give some particular form to Him,
and you will discover that it is impossible. It is not possible because He has
no form essentially. But, through Vimara's work, He appears to have one.
For instance, a lot of people think they are the physical body, others think
they are their minds. I am Gabriel, and you are John, and she is Jane, and

he is Antonio, etc., etc.

These false identifications with the physical and subtle bodies bring about
so much suffering. But, when one realizes his identity with PrakaVimara, this realization brings about "peace".
At the level of spoken word, Praka and Vimara (iva and akti) are also
revealed. For instance: I am Gabriel. "I" is iva, "am" is akti, and "Gabriel"
is ego. The ego (tattva or category 15) is not my real nature but an
artificial identity manifested by the true "me" --iva-akti (PrakaVimara)--. iva and akti are the first two tattva-s and stand always as
the support for all we think, speak, feel, etc. "I am" is iva-akti, "I am" is
your essential nature. Do not forget it.
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Understanding "tattva-s" or categories

And now, let us try to understand "tattva-s" or categories of Manifestation.
The word "tat" means "that", and "tva" something like "ness". Thus,
"tattva" would mean "thatness". A tattva is a rather stable level of reality.
Think of it as a specific frequency. According to Trika, there are 36 tattva-s,
in short, 36 different frequencies. For example, the "ordinary mind" is the
tattva 16. This mind works on a well-defined level of consciousnes,
managing the senses in different ways. At other levels of consciousness
we find the "intellect" (tattva 14), which has predominantly the function of
discriminating and labeling. And we find also the "senses" (tattva-s 17 to
21), all of them working at other level of reality.

All the aggregate of tattva-s is well organized. For instance, when one
wakes up in the morning, all tattva-s pertaining to wakefulness emerge
from oneself (Paramaiva). However, this emergence is not at random but
in an accurate sequence. Imagine you shake a tree, and lots of fruits fall
down. Despite they appear to fall down all at the same time, each of them
falls following a defined sequence. Likewise, when you wake up the whole
world appears to emerge simultaneously, but this is not the case. The
world emerge step by step, but quickly. Thus, you imagine there is a
continuous world in front of you, but this is an illusion. Not the world, but
the sense of continuity. Science says this too, but we rarely think of it. It

seems "too scientific" and "not practical" in everyday life. Nevertheless, as

Trika states, it is a daily reality, and "very practical" indeed.
When you start considering the world as a "discontinuous reality", a new
field of experiences will be within reach. You will realize your mind is
"discontinuous": one thought now and other thought afterward. But, who is
in between? You yourself remains as a witness between one thought and
the next. The gap between thoughts is not a void according to Trika, but it
is filled with Consciousness, with Reality, with iva, with You, my friend.
Good method to be used when meditating: "To become conscious of the
Witness placed between thoughts".
So, a tattva is a defined level of Creation or Manifestation. It is a step in
the huge cosmic stair. And the tattva-s are rather stable, each of them
being a kind of universe. For instance, when you are extremely worried,
your mind is predominant. Consequently, you move about the mental
world which was created by a state of identification with a series of
thoughts. Then, tattva 16 (mind) gives rise to an immense world full of
worrying thoughts. In short, one tattva is a universe in itself.
A crucial teaching: tattva-s are predominant when the Witness (You, iva)
thinks He is them. Even though iva and akti are denominated "tattva-s 1
and 2, respectively", they are not tattva-s, but rather "the source of all
tattva-s". Of course, Paramaiva (the origin of iva-akti) is not a tattva
either, but rather the Highest Reality that gives rise to all. You may
wonder: well, I know Paramaiva, iva and akti, but what is Sadiva? We
can say that Sadiva is a kind of iva-akti's child. Yes, we can say that.
However, I will not explain this mysterious Sadiva now.
You have learnt lots of things. This is just the beginning. In Part 3 I am
going to keep revealing fabulous teachings which will help you effectively
break the chains of bondage brought about by ignorance of your own
nature.
See you in "Trika: Part 3".
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Trika 3 - Non-dual Shaivism of Kashmir

Sadiva, vara and Sadvidy

1. Introduction
1. vara 1. Concluding Remarks
2. Sadiva 2. Sadvidy
2. Further Information

Introduction
Dear friend, many secrets will be revealed in this document. The Great
Knowledge about man and his possible evolution is real. You will be able to
taste just a bit of it throughout this third part. Three mysterious realities
will be analyzed:
1) INDISTINCT UNIVERSE
2) DISTINCT UNIVERSE
3) INDISTINCT-DISTINCT UNIVERSE
Each of these universes is a predominant experience within the following 3
tattva-s respectively: SADIVA (tattva 3) -- VARA (tattva 4) -- SADVIDY
(tattva 5).
Remember that Trika postulates 36 tattva-s or categories of Creation. The
first two tattva-s are IVA (tattva 1) and AKTI (tattva 2). Both of them
form the I-sense -- I AM -- that is the basis on which all experiences (the
rest of the tattva-s) will be "experienced".
Again, remember that you are essentially IVA-AKTI (I AM) and not the
self-invented person you think you are. The self-invented individual
(Gabriel, John, Ivan, Manuel, etc.) is the ego (tattva 15), it is simply a role
you play on the stage of the world. This ego is necessary in order to "play
the role" but you always should be conscious of your true identity. If you
are conscious, no harm will come from the ego. But, if you are not... well...
look around.
In Trika the ego is not to be destroyed but recognized as it is: a mask to
play a role. Very useful mask, but simply a mask and not the real "me".
When the ego is recognized that way, it is seen as pure Consciousness
(iva-akti) taking on this form and it becomes inoffensive. So, Trika gives
a chance to the poor ego, a chance to become a very useful instrument
provided that it is fully understood and recognized as a mere "mask" by
us.
Very good, but let us begin with our study.
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Sadiva
You are the Witness, the cameraman (iva or Praka) who is always
filming through akti (the camera) the movie of the world. Look around
and behold your own creation. But, that camera (akti or Vimara) is a
special one, because it is united with the movie filmed by it. This is
strange, isn't it?
Let us glance at the whole process. I will use the visual field in order to
explain how the cameraman works. Behind your own eyes there is the
camera (akti) that is filming all around. And you are the very Witness
operating the camera. This camera creates the world and then it films it.
Another strange idea. Contrary to the ordinary viewpoint, Trika states that
the world firstly emerges from us and secondly it is perceived (filmed) by
ourselves. But you must always remember that cameraman, camera,
stage and movie are all the same Paramaiva playing to be many. They are
completely united with each other. I separate the things so that you may
understand the entire process of Manifestation.
OK, you are the Witness (iva, Praka or the cameraman), and you have
I-consciousness and consequently world-consciousness (akti, Vimara or
the camera). And the world around you, despite it is essentialy akti,
appears to be a different reality filmed by akti camera. Well, as you see it
is difficult to explain by using words. iva and akti are the first two tattvas (tattva-s 1 and 2). Sadiva is the third tattva (tattva 3), because the
entire world arises in an "indistinct" form at the beginning. Ah!, you do not
believe it... become conscious now of the corners of your.own eyes. Do not
you see an indistinct image over there? Yes, you are beholding the world
about to arise, dear iva. I am only analyzing the field of vision, but the
same "indistinct" reality permeates all senses and mind. Listen to the
sounds, they are firstly indistinct and then they become more distinct, and
lastly they return to their indistinct form and dissapear.
The "indistinct" (foggy) reality penetrates everything, because it is
Sadivatattva (tattva 3). All Creation must always undergo a primitive
indistinct state before being manifested fully (in a distinct form). In turn,
all distinct (sharp) creations must return to their indistinct condition in
order that a new Creation emerges. Ah!, you do not believe it. Look at one
object around. The object will appear as a "distinct" (sharp) thing in front
of you. Well done, and now look at another object... you will see that as

the second object becomes more distinct, the first object becomes more
indistinct. Yes, the akti camera generally cannot keep the two objects as
distinct realities simultaneously. So, Sadiva is a tattva revealing itself in
all.
But, what is the use of knowing that? Good question. Apart from the
pleasure of merely knowing more, there is a secret: Mind needs "distinct"
things to keep on working. The "distinct things" are a kind of mental fuel.
That is why, when you are sitting for meditation, the lights are generally
off. Likewise, you like the silence or subtle music while you meditate. Of
course, the "indistinct" universe makes mind become quiet. You already
knew that, but the Trika gives you a serious explanation of the whole
process.
Besides, since Sadiva (indistinct universe or tattva 3) is the first step of
the Creation, it is completely full of Icch (Will power). There is a Will to
create in it, and consequently the I-sense is predominant since Will
belongs to the "I". At this level, I feel I AM THIS, I AM THE INDISTINCT
UNIVERSE. The 'I' comes first because the universe is foggy, not fullfledged yet. However, a feeling of unity remains. Later on, I will explain
how you come to feel different and separated from the universe which is
your own creation. Do not hurry. Try to understand all that has been said
so far. Many things have been revealed now. Meditate on the indistinct
universe which you can perceive by looking out of the corners of your
eyes. Your mind will be so quiet. Enjoy friend!
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vara
This is the fourth tattva: varatattva. The "distinct" universe is
predominant in it. You can behold varatattva just in front of you (within
your field of vision). But, remember that the same truth is to be applied to
the rest of senses and mind. You can hear "distinct" sounds, taste
"distinct" flavors, behold "distinct" thoughts, and so on. Both Sadiva and
vara are tattva-s which permeate all your world. However, I will be using
generally the field of vision to explain tattva-s to you because it is more
simple for you and me.
When you look at an object in front of you, it appears to be "solid" and
"real", and this is so for a while at least. akti is fully condensed in

varatattva. Your mind want to see "solid" and "distinct" objects, people,
etc. It needs "distinct universe" to survive as "mind". That is why, when
you are sitting for meditation the lights are off and you want the sounds to
be low. You need to enter Sadivatattva (the "indistinct" universe) in
order that the mind become quiet. Then, we could say that the mind has
its primeval source in varatattva. Of course, this original mind is not the
ordinary mind, but a higher one which through the process of successive
contractions will be turned into the ordinary mind.
This higher mind (tattva 4 or varatattva) and the ordinary mind (tattva
16) are far away from each other and at the same time they are very
close. When you see a "distinct" object, the first experience is the higher
mind (you only contemplate, no thought is arising), and afterward you are
thinking of the object and perhaps lots of opinions begin to arise and so
on. This is the ordinary mind. Well, pay attention to the first experience:
"pure contemplation with no thought in it". If you can do this, you are
conscious of the varatattva. There, you will note that a particular
"knowledge" emerges. It is a knowledge regarding the object. Even though
you may put "approximately" that "knowledge" in words later on, the first
experience of it is beyond words. Experience by yourself.
So, Knowledge is predominant in varatattva. When the "distinct" objects
emerge, the respective knowledge emerges with them. That first
knowledge about the distinct objects will be transformed into the ordinary
mind in the long run, which is full of opinions, feelings, etc.
In varatattva you feel: THIS IS ME, THIS DISTINCT UNIVERSE IS ME.
Contrary to Sadiva's experience, the object ("this" or "distinct universe)
is predominant. The "I" is overwhelmed by the "distinct object" experience.
The cameraman ("I") is fascinated by the "distinct" wonder which has been
manifested by Himself, and He "forgets" --a little bit-- His true essence or
"I". For that reason, the distinct universe is predominant at this level.
vara is the abode of Omniscience.

And now a simple chart to show the different universes experienced by

you. I am using the field of vision, but you may use this example in the
rest of the senses and mind.
You are at the center of the pie (look at the diagram below). The distinct
universe stands in front of you. The indistinct universe stands in the corner
of your eyes as a surrounding "foggy" reality. And behind, beyond your
eyes' scope, the unmanifested universe stands as a "non-perceived" visual
reality. The unmanifested universe changes according to the sense you are
using. An object may be visually unmanifested, but perhaps you may hear
a sound coming from it. In short, the unmanifested universe is all that is
not perceived through senses and mind by you, the Cameraman. The
entire unmanifested universe "exists" but not as a "solid" reality. It is
merely a "probability". Every thing or person entering the manifested
universe (composed of indistinct and distinct universes) is ever new. You
do not know generally how that thing or person is going to become
manifest. This is the play you are playing all the time.
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Sadvidy
Dear friend, you have surely noticed that when you want to glance another
object, the previous one must become "indistinct". Experience this now.
You are looking at an object, and then you want to look at another one. To
do it, akti (the camera) will focus on the second object and the first one
will become foggy automatically. It happens all the time. You are going
from "indistinct universe" to "distinct universe" and vice versa. The
constant oscillation brings about a "wave" or "pulsation" or "throb". In

turn, this "pulsation" or "throb" brings about the rest of the tattva-s (from
6 down to 36).
When akti oscillate that way, you oscillate between two experiences: "I
AM THIS, I AM THIS INDISTINCT UNIVERSE" and "THIS IS ME, THIS DISTINCT
UNIVERSE IS ME". Thus, a resulting experience arises: "I AM I AND THIS IS
THIS, I AM I AND THIS UNIVERSE IS THIS UNIVERSE". In short, the quick
oscillation gives a sensation of continuity to the Cameraman or "I".
Because of the aforesaid oscillation, you may experience now an
apparently "solid" universe around. But that "solidity" is a kind of illusion
produced by the fast swing of akti (the camera).
Since the oscillation of akti is an "action", the Action power is
predominant at this level. Sadvidy is the abode of Omnipotence.
And now a simple table with the first five tattva-s and their characteristics:
N NAME
1

iva

akti

POWER
Cicchakti
(Cit-akti)
--Power of
Consciousness-nandaakti
--Power of Bliss--

EXPERIENCE
"I". The Cameraman, a witness standing
behind all.

"am". The camera which by focusing manifests

the entire world around.
"I am This, I am this indistinct universe". akti
brings about an "indistinct universe" when She
Icchakti
Sadiva
begins to focus, and iva --the Cameraman
--Power of Will-("I")-- has the aforesaid experience with
respect to that "indistinct universe".
"This is Me, this distinct universe is Me". akti
Jnaakti
brings about a "distinct universe" when She
vara
--Power of
focus properly, and iva --the Cameraman
Knowledge-("I")-- has the aforesaid experience with
respect to that "distinct universe".
"I am I and this universe is this universe".
Kriyakti
akti, by focusing and "unfocusing" brings
Sadvidy --Power of
about the sensation of continuity, and iva
Action---the Cameraman ("I")-- has the aforesaid
experience.

This way, the Divine iva ("I") undergoes apparently successive

transformations, and He has succesive experiences regarding the universe
manifested by Himself. At last, when He gets to ego-tattva (tattva 15), He

starts to consider Himself to be a "person" with limitations, opinions,

family, relationships, etc., etc. Thus, He plays the role of a human being.
Wonderful, really! Even though I speak of "Him", You are iva, do not
forget this.
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Concluding remarks
Another document on Trika has been finished. You have learnt lots of
things. Remember that you are living always as the Cameraman or
Witness within the aforesaid universes. You are Pure Spirit who transcends
all them. You have no form or attributes; therefore, mind cannot tie you.
You are simply "I am". Never forget this. See you in "Trika: Part 4".
Trika 4 - Non-dual Shaivism of Kashmir

The region between tattva-s 5 and 6, My and the

five Kacuka-s
1. Introduction
1. The five Kacuka-s
2. The region between tattva-s 5 and 6
2. Concluding Remarks
3. My
3. Further Information

Introduction
Hi, this is Gabriel Pradpaka once again. We are about to study an
important subject: Limitations. You will learn how they work in you. They
work above your conscious mind, that's why you cannot get rid of them
using the mind. Your mind and its contents come from these limitations.
Limitations (mala-s, My and Kacuka-s) give rise to the conditioned
being that you think you are.
You have surely tried to change your life, and despite your efforts
everything seems to be the same as before, the same old story. There is a
kind of counterbalance keeping the balance. This counterbalance is in fact
all limitations residing inside you. You are not properly conscious of them,
and therefore, you cannot change anything, just pretend but nothing else.
No matter how hard your effort may be, you will not be able to change
anything "essentially" this way. No, no, no. Before changing anything, you
"must" acquire right knowledge about "who you are" and "limitations".
After that acquisition, you may attempt to change your life with the help of

these new tools, and "maybe" you will succeed. But if you attempt this
without right knowledge, you will fail. There are laws in this universe, and
they work following a well defined pattern. Firstly, learn how the pattern
works, and then you may try to change something in your life. Not before.
I will explain in this page and the next ones, how you may do a good use
of your efforts. I will also explain to you why you cannot do whatever you
want without right knowledge. I will inform you about the definite laws that
work above and inside your mind. One imagines that he is free, and this is
true spiritually speaking. However, when one thinks that he is his mind
and body, then one is not free at all, because there are tons of
psychological and physical laws. No end to them.
So, before undertaking your fight against "limitations", you should learn
how they work. This would be a wise behavior, I think. Let's get down to
work.
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The region between tattva-s 5 and 6

Up to Sadvidy (tattva 5) the real iva's nature was not veiled. But,
between tattva-s 5 and 6 something is going to happen: "avamala".
What is avamala? The word "mala" means "impurity" and "ava"
means "pertaining to au or conditioned being". In short, avamala is
"the primordial impurity of the limited being". There are three mala-s
according to Trika, and this is the first one. avamala is the source from
which comes the entire aggregate of tattva-s from 6 to 36. It is a
tremendous contraction of iva's Will. Even though avamala is located
in a stage beyond utterance, if we could put the notion inoculated by
avamala into words, it would be something like this:
I AM IMPERFECT
This notion of "imperfection" is the first step on your way toward limited
existence. This notion is strong enough as to veil your essential nature,
which is iva Himself. However, Trika does not state that "something
coming from somewhere" veiled iva's Nature. No, no, no. It is iva
Himself (You) who brings about the aforesaid contraction. He does this in
order to start His "apparent" transformation into the conditioned being you
think you are. Trika viewpoint is not like this:

avamala (the villain) veiled iva's nature and turned Him into a limited
being
Not at all. iva is "One without a second". There is nobody veiling Him or
drawing the veil. That is mere appearance. iva is the Supreme Actor, and
therefore He plays all roles, because there is nobody else to do this.
To play a role He needs to forget a little His own nature. That's why He
assumes successive contractions, and avamala is the first and most
important of all contractions or limitations. If you do not understand this
simple teaching, and keep thinking that "something different from iva" is
veiling His Nature, you will not be able to grasp the core of Trika.
Despite iva undergoes "apparently" different changes, He does not
change at all. Reality never changes. Imagine you have wonderful
multicolored spectacles. Both you (the perceiver) and the world perceived
by you remain the same. Nevertheless, when you look at the world
through these spectacles, it looks like multicolored. Likewise, iva (You)
and His akti (I-consciousness and the entire universe arising from it)
remain the same, but when iva uses those spectacles (avamala and
the rest of limitations), akti looks somewhat different. She seems to be
separated from iva, She seems to be something different from iva. And
the very iva apparently forgets that all these changes are the result of
using those spectacles. If you use spectacles, you know well that
sometimes you forget you are using them. It is something wonderful
indeed.
And one day, spectacled iva realizes that the multicolored universe arises
as a result of the spectacles He was using to see His own akti. When He
frees Himself of the spectacles, then He is able to perceive His akti such
as She is. In short, both His "apparent" fall into the ignorance and His
subsequent liberation is nothing but a Divine Play. If you cannot have this
view, you will never understand Trika's viewpoint. You will see everything
as a fight against "ignorance", not as a Divine Display. True, when one
meditates, chants, prays, etc., sometimes he feels he is fighting against
"something different from him". But, according to Trika, this is a mere
"notion". You are not fighting against "another". You are fighting against
your own tendency to assume contraction or limitation.
Therefore, your "apparent" spiritual path should be light and full of right

understanding. You should see your own spiritual development as a Divine

Play, not as something painful and sad. There is nobody but you in this
"apparent" fight. No enemies but your own tendency to limit yourself. Look
at the following simple table and try to grasp the core of this teaching:
IVA
+ (plus)
(You)

IVA
-(minus)
(You)

A SPECIAL KIND OF
MULTICOLORED
SPECTACLES (all
limitations in you)
A SPECIAL KIND OF
MULTICOLORED
SPECTACLES (all
limitations in you)

AKTI looks like different

and separated from iva
=
(You). She seems to take on
the form of the universe
AKTI is seen such as She
= is. Reality is revealed and
no universe is found in Her.

AKTI is seen as a
SPECTACLED IVA (You
multicolored universe full
AKTI + (plus)
thinking you are a
=
of different beings residing
conditioned being)
in it.
IVA WITHOUT
AKTI is seen such She is.
SPECTACLES
No different beings are
AKTI + (plus)
(You realizing your
=
found in Her. iva alone
inherent unity with
dwells in akti as Herself.
iva)

iva and akti are one and the same. akti is the Power of iva. She is the
"active" I-consciousness that is the base on which the whole universe is
built up.
When avamala start operating, iva is apparently reduced to a
Vijnkala. And what is a Vijnkala? I will explain this subject righ now.
Listen to the teaching:
The word "Vijnkala" means "someone who has conscious perception
(vijna) but no power of action (akala)". Below avamala, iva (You)
goes through a first stage of contraction called "Vijnkala". In short, the
first consequence of Aavamala's work is the creation of a special
condition called "state of Vijnkala". When you are in this stage, you
experience "conscious perception" but have no power "to act". What does
it mean? Look: It is as if you were daydreaming. Yes, yes, it is something
like that. You are conscious of your nature as iva, but have no power to
play a role in the universe. That is, you have "vijna" (conscious
percepcion of what you are) but no power of action (akala). Therefore, you
experience yourself as a Witness to all. This is a state of pure Praka or

iva, with no Vimara or akti in it. iva is the "static" perceiver, while
akti is the "dynamic" creative power. You have power of perception but ot
of action. Got the point?

And now a graphic. Sadvidy is the fifth tattva, and Mya is, obviously, the
sixth tattva. avamala is the line between the two referred to tattva-s,
and Vijnkala is the stage just below the avamala.
This stage of Vijnkala is "generally" the highest state that can be
achieved by an ordinary person (without any additional spiritual
knowledge). When a person acquire spiritual knowledge of a "true" guru,
he may advance beyond Vijnkala stage. Of course, I am not telling you
that Trika is the only way to accomplish that advance. There are many
ways to the same goal. However, I just know this one deeply enough. I
know other ways, but my knowledge is shallow yet, I think. Most people
read a little bit of Veda, and afterward they are teaching Veda. They learn
a little of Trika, and think that they know all about Trika. And the same
thing happens with all the rest. This is a common condition of human
mind. The knowledge should not be shallow all the time, but one should
know something deeply before lecturing or writing books or whatsoever
about that subject. If his knowledge is shallow, he will communicate a
partial knowledge with lots of misundertandings. In a word, more
confusion will be added to the already confused minds of people listening
to the lecture or reading the book or whatsoever.
Well, the next stage is the Mytattva.

top

My
This is the sixth tattva. The word "My" means ordinarily "illusion", but if
we go deeper into its meaning according to Trika, we come to know that
this word is derived from the verbal root "m" (to measure out). Mya is
that which "measures out" the reality. It turns the "iva without parts" into
a reality distributed in various portions. In sum, it creates a sense of
difference.
Between the tattva-s 5 and 6, it exists a kind of My called Mahmy
(great My), because there is a primeval sense of difference between "I"
and "This", between "iva" and the "Universe". However, from My on,
the sense of difference is stressed and quite different. It is not a difference
between "I" and "This", between "I" and "the universe as a whole", but
between "I" and "a universe composed of infinite portions". Got the point?
Thus, Mytattva generates more and more difference. It is the Cause or
Womb from which all this variegated universe has risen. You experience
My fully when you enter the deep sleep. This void you experience is
really My or the Causal Womb that is the source of all you experience in
the dream and waking states. It is experienced as a Void because it
contains the "seeds" of the Creation. When you see a seed, you do not see
a plant or a tree, but the whole plant or tree is contained within it.
Likewise, within My is contained all the universe around but in a causal
form. My has no known forms, you do not face a tree, a cat, a man or
anything else. You only face the Womb from which a tree, a cat, a man or
anything else will set forth.
This Mytattva (according to Trika) "must not" be mistaken for Non-dual
Vednta's My. In Non-dual Vednta (another important philosophical
system), My means something completely different. I am not going to
explain it now, because it would be too long. I just will say that My is not
a "real" stage in Non-dual Vednta but an illusion. Only Brahma is real
according to Non-dual Vednta. It would be a long explanation indeed. Just
remember that "My" in Trika is not the same as "My" in Non-dual
Vednta. In Trika, My is the sixth "real" stage in the process of Creation.
Myyamala brings about Mytattva. Myyamala (the second mala or
impurity) gives to iva a strong sense of difference. This stage is beyond

the gross utterance, but if we could put the notion inoculated by

Myyamala into words, it would be something like this:
"I am different from all things, and they are different from each other"
However, because "all things" are still unmanifested, this mala remains as
a latent seed within the womb of My. It will have full impact when both
mind and gross body are manifested. But, for now, it is just a seed.
Ah!, one more thing. When you rest in Mytattva, you are a Pralaykala
or experient of the void. The void is also known as "Pralaya" or dissolution
of the manifestation. My is experienced as a void according to my
previous explanation.
My gives rise to five Kacuka-s or "sheaths". My is also known as
"Ignorance". That's why the five Kacuka-s are often called "sheaths of
Ignorance". Sometimes, My is included as another sheath or Kacuka.
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The five Kacuka-s

From My (the Womb) five Kacuka-s or sheaths emerge. They do not
emerge without rhyme or reason, but they follow an strict pattern. In fact,
all tattva-s are manifested in succession, although they appear to emerge
all at the same time. First of all, look at the following graphic and learn the
names of the Kacuka-s:
Before learning more about Kacuka-s, you must keep in mind that they
cannot be overcome by using your mind because they are above the mind.
There are other sets of tools to accomplish that overcoming. Be patient,
please. Before overcoming them you should study them. Therefore, let's
study them one by one:

1.Kal or Kalkacuka (tattva or category 7): This is the same tattva

5 (Sadvidy) but in a contracted condition. Tattva 5 is the abode of
Omnipotence (sarvakarttva) or Kriyakti (power of action) to its full
height. In turn, tattva 7 is also the abode of power of action but in a
limited state now. There is not complete absence of power of action at all,
there is only a contraction of it. The same is true regarding the rest of
Kacuka-s. Kalkacuka is the limited power of action by which you carry
out all your daily duties. Although there is still no utterance at this level, if

you try to put into words the notions inoculated by Kalkacuka, this
would be the result:
I cannot do this -- I am helpless -- I am limited in respect of action
-- This is impossible -- etc.
1.Vidy or Vidykacuka (tattva 8): This is the same tattva 4 (vara)
but in a contracted condition. Tattva 4 is the abode of Omniscience
(sarvajatva) or Jnaakti (power of knowledge) to its full height. In turn,
tattva 8 is also the abode of power of knowledge but in a limited state
now. There is not complete absence of power of knowledge at all, there is
only a contraction of it. The same is true regarding the rest of Kacuka-s.
Vidykacuka is the limited power of knowledge by which you know all in
your day-to-day life. Although there is still no utterance at this level, if you
try to put into words the notions inoculated by Vidykacuka, this would
be the result:
I cannot know this -- I am an ignorante person -- I am limited in
respect of knowledge -- This is too complicated to me -- etc.
1.Rga or Rgakacuka (tattva 9): This is the same tattva 3 (Sadiva)
but in a contracted condition. Tattva 3 is the abode of All-satisfaction
(pratva) or Icchakti (power of will) to its full height. In turn, tattva 9 is
also the abode of power of will but in a limited state now. There is not
complete absence of power of will at all, there is only a contraction of it.
The same is true regarding the rest of Kacuka-s. Rgakacuka is the
limited power of will by which you make decisions in your day-to-day life.
When the Absolute Will is reduced, you experience a "lack", which urges
you to search for "something or someone" to fill the void, to meet your
"apparent" need. When you think you have found what you were searching
for, you feel attached to it. In sum, the sensation of a "lack" leads to
"attachment". Although there is still no utterance at this level, if you try to
put into words the notions inoculated by Rgakacuka, this would be the
result:
I feel lonely -- I need a thing or a person to be happy -- I feel
attachment -- I lack something -- etc.
1.Kla or Klakacuka (tattva 10): This is the same tattva 2 (akti) but
in a contracted condition. Tattva 2 is the abode of Eternity (nityatva) or
nandaakti (power of bliss) to its full height. In turn, tattva 10 is also the
abode of power of bliss but in a limited state now. There is not complete

absence of power of bliss at all, there is only a contraction of it. The same
is true regarding the rest of Kacuka-s. Klakacuka is the limited power of
bliss by which you make your schedules in your day-to-day life. When the
Supreme Bliss is reduced you experience divisions of Time. Although there
is still no utterance at this level, if you try to put into words the notions
inoculated by Klakacuka, this would be the result:
I have no time -- I am not happy enough -- My prime is past -- I
cannot undo my past -- I hope my future will be better -- etc.
1.Niyati or Niyatikacuka (tattva 11): This is the same tattva 1 (iva)
but in a contracted condition. Tattva 1 is the abode of Freedom
(svatantrat) and All-pervasiveness (vypakatva) or Cicchakti (power of
consciousness) to its full height. In turn, tattva 11 is also the abode of
power of consciousness but in a limited state now. There is not complete
absence of power of consciousness at all, there is only a contraction of it.
The same is true regarding the rest of Kacuka-s. Niyatikacuka is the
limited power of consciousness by which you feel near or far away from
someone or something in your day-to-day life. When Freedom and Allpervasiveness are reduced you experience divisions of Space. Although
there is still no utterance at this level, if you try to put into words the
notions inoculated by Niyatikacuka, this would be the result:
I cannot get there because it is too far -- I need transportation -Oh my beloved, even though our bodies are so far from each
other... -- I live here and you there -- I am Argentinian because I
was born here etc.

You are invited to add your own examples of the notions inoculated by
these Kacuka-s.

What you must understand is the following:

"Nothing, apart from your own limitations (mala-s, My and Kacuka-s), is
making you happy or unhappy. Happiness is your own achievement, and
not dependent on external circumstances. Real bliss is not given by
anyone but You. Nothing is being antagonistic except your own
limitations".
If you understand these teachings, you will save yourself so much
suffering. People are constantly fighting and quarreling because they
thought that the "other" is responsible for their happiness or unhappiness.
Trika does not state this. It states that "we ourselves" are lastly responsible
for our happiness and unhappiness. You are surely wasting too much
energy in this process of making the "other" responsible for your
happiness or unhappiness. If you become free from this self-deception, it
would be great!
Well, let's go on. In this stage, Krmamala (impurity in respect of action)
emerges due to the link between avamala and Kalkacuka (tattva 7). It
might be expressed using an equation like this:
avamala + Kalkacuka = Krmamala
Krmamala inoculates a notion in you, which put into words would be:
I am a doer of good and evil deeds
And this is the beginning of Karma's law. You are beholding the very birth
of Karma in you right now. Interesting! But, let's go deeper into the
aforesaid equation: Replace the respective notions for the Sanskrit names
and see by yourself:
I am imperfect + I am limited in respect of action = I am a doer of good
and evil deeds
Look at the equation. All Mala-s and Kacuka-s may be overcome by
personal effort (aided by the adequate knowledge, of course) except
avamala. avamala is only overcome through Divine Grace. Never
forget this. So, to annul the result of the equation in the form of
Krmamala, you must firstly annul Kalkacuka. The more you feel that
you are limited in respect of action, the more you are imprisoned by
karmic laws. It is that simple.
You may wonder, well, how to run away from this prison? This is my
response: Every Yoga (Jnayoga, Bhaktiyoga, Karmayoga, Mantrayoga,
etc.) gives a series of teachings and techniques to free you from the

prison. Trika also gives a series of teachings and techniques to accomplish

this. Go to the English-Home, then click on Trika section, then on
Meditation and start with "Meditation 1" and afterward go to "Meditation
2" and so on, or click here. There I will teach you techniques and tricks for
you to become a free person at last.
The documents about Trika would be the "theory" and the documents
about Meditation would be the "practice". This is approximate though,
because there is also theory in Meditation pages and practice in Trika
pages. But for now the division is suitable.
Here a technique for you: Study your responses in situations in which your
"capacities" are involved. For example, someone says this to you:
"You would be a very good engineer" or "You are no good for this work" or
"You are a good pupil" or "You are a great Sanskrit teacher" (I hope this,
haha!) or "Your disease is incurable" or "Your enterprise will go bankrupt"
or anything else
You feel instantly a series of thoughts emerging in your mind. You may feel
delight or pain. Try now to separate your "I" sense from these delightful or
painful thoughts. You are a Witness to them. They are related to the
limited person you think you are. Keep your "I" apart from the aforesaid
thoughts for so long as possible. Well, relax now.
All those thoughts were lastly born from Kalkacuka. Kalkacuka was
their source. I will write now probable responses to the above sentences:
"You would be a very good engineer" could generate this: "Oh no!, I think I
am not good enough"
or "Yes, I would".
"You are no good for this work" could generate this: "Oh yes, you are right"
or "Oh no, you are not right".
"You are a good pupil" could generate this: "Oh yes" or "Oh no, I am so
ignorant".
"You are a great Sanskrit teacher" could generate this: "Oh yes, I am
great" or "Oh no, I still have
so much to learn".
"Your disease is incurable" could generate this: "You are right, I will die" or
"Not at all".

"Your enterprise will go bankrupt" could generate this: "Yes, everything is

collapsing now" or
"No, you are wrong, I will keep it up".
True, a positive attitude is always welcome, but ultimately the best way for
you is to get rid of all thoughts (negative and positive). And since you
cannot accomplish this by merely wishing it, you first will have to separate
your "I" sense from the thoughts emerging from Kalkacuka. This process
is valid with respect to all Kacuka-s, of course.
Listen to me: You are iva, the purest Self, you are the Highest Reality.
Thoughts (good and evil) have no relation to You. Aided by these
teachings, get rid of them and be happy. By "get rid of them" I mean
"separate from them". They might be but you remain unaffected, as a
Witness to them all.
Go to Trika section for more help.
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Concluding remarks
Very important: Since this subject of "Limitations" is really
essential, I will upload an Appendix later with more useful
information.
This is an interesting subject. You have learnt just a little bit about
limitations. Remember: they cannot be overcome through one's mind,
because mind and the rest are born from the limitations. There are many
techniques to overcome limitations, and although some of them use the
mind as a springboard, it is lastly abandoned. Go to Trika section right now
and keep learning Trika.
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Trika 5 - Non-dual Shaivism of Kashmir

Individual soul and undifferentiated matter; inner
psychic organ
1. Introduction
1. Concluding remarks
2. Individual soul and undifferentiated matter
2. Further Information
3. Inner psychic organ

Introduction
Hi, this is Gabriel Pradpaka once again. This is the fifth document of the
series. We are going to study five important tattva-s now.
Since we have not still arrived at the physical world, these tattva-s to be
analyzed may be divided into two categories: the first two are causals,
and the last three pertaining to the psychic organ.
Through the constant influence of My, these tattva-s come to be
manifested and with them the seed for the actual physical world has been
sown.
One advise: If you didn't read any or all previous documents of this Trika
section, read them before reading this one or you will not understand the
teachings properly. Here you are the links to the previous documents:
Trika 1 (English), Trika 2 (English),Trika 3 (English) and Trika 4
(English). Let us get down to work.
top

Individual soul and undifferentiated matter

Now that I (iva) am using the spectacles of limitation, just one more thing
is needed for me to be completely fettered: MYYAMALA. When this mala
or impurity appears, I feel that:
I AM DIFFERENT AND SEPARATED FROM THE THINGS,
AND THESE ARE DIFFERENT AND SEPARATED FROM EACH OTHER.
"Diference" is not a synonymous with "separation" in Trika. In the first two
tattva-s (iva and akti) there was neither difference nor separation
because iva was alone with no universe to behold. From the third tattva
(Sadiva) to the fifth one (Sadvidy), there was an incipient universe. This
universe was experienced as a "different" entity but no "separation"
existed. iva beheld that primal universe feeling complete unity with it,
that is, He was different from the universe but was not separated from it at
all anyway. The tattva-s 6 to 11 (My and her respective Kacuka-s)
inoculated apparently the notion of separation into the Supreme Being
(You) and consequently He came to experience separation apart from
difference. From the twelfth tattva down to the last one, iva feels both
difference and separation. Therefore, difference and separation are not the
same thing in Trika. You may feel difference and unity at the same time.
The experience of separation comes when the previous unity has been

torn asunder. My and Kacuka-s are not interested in making you

experience just difference, because this experience already was in tattva-s
3 to 5. No, their primordial purpose is to make you feel separation from the
entire universe. Thus, the cosmic play may be subsequently evolved.
Simple.
Myyamala is that impurity (mala) which is derived from My (hence its
name: Myya or also Myka). This mala is nothing but iva's Jnaakti
(power of knowledge) being contracted. This power of knowledge adopted
a first contraction in the form of Vidykacuka (tattva 8) and now it adopts
one more contraction in the form of Myyamala. This is not its last
contraction anyway, because more contractions of it are left. I will study
them later on.
In turn, Icchakti (power of will) experienced an abrupt contraction in the
form of avamala (between the fifth and sixth tattva-s) and then it
contracted itself again giving rise thereby to the Rgakacuka (tattva 9).
Finally, Kriyakti adopted a contraction in the form of Krmamala when
Mytattva was manifested, and afterward it contracted itself once again
giving rise thereby to the Kalkacuka (tattva 7). As you know,
Kalkacuka is the tattva which gives me back just a little bit power that I
lost in avamala's hands.
When iva (You) that is merely pure Consciousness goes through the
grinding stones of My and Kacuka-s, comes to consider Himself to be a
Purua. This is the twelfth tattva. The word Purua might be translated into
"individual soul". This is approximated anyway. One thing that you "must"
understand is the following: iva (the real You) willingly assumes
contraction. There is no My apart from Himself making Him a limited
soul. It is just a play. iva is full of sense of humor and fun. He should not
be thought of as a solemn Supreme Being. He is playful and all the time
wants to have fun. He became you and me and the entire universe just to
experience Joy. This has to be understood thoroughly to be able to keep
studying Trika properly.
In beholding the entire panorama of the universe which was firstly
experienced in absolute unity with me (in Sadiva, vara and Sadvidy
tattva-s), I note now that, due to my self-limitation, it shines forth only as
an indistinct form composed of undifferentiated matter. I feel separation in
respect to this indistinct universe. My brand-new state is as that of

Sadiva (tattva 3), but there is now a new component: "separation and
cease of the awareness of unity". In the waking state I experience a trace
of this condition of an indistinct universe separated from me. For example,
in the field of vision, you may find that trace when you look out of the
corners of your eyes.
In Sadiva (tattva 3) I felt complete unity with that indistinct universe,
but not at this level. That is the difference. I am now Purua (tattva 12)
and the undifferentiated matter is Prakti (tattva 13), but what is really
Prakti? I will explain this to you right now. Pay attention:
In Sadiva I experience myself as iva. Nevertheless, when I go through
all limitations I end up experiencing myself as Purua. The indistinct
universe pertaining to Sadivatattva is transformed into Prakti. Since
that indistinct universe is nothing but pure akti, Prakti lastly arises from
akti Herself as everything else. When akti begins Her play, the first
sentiment that I (iva) experience is that of absolute unity with Her. She is
the perceivable universe and I am the perceiver. Despite the difference,
there is no separation. However, after the operation of limitations (Mala-s,
My and Kacuka-s) I come to think that I am separated from Her. The
indistinct universe which was previously perceived in complete unity with
me is now a mass of undifferentiated matter called Prakti.
The power of akti makes possible that which is impossible. She does not
need to change the universe into something separated from iva. She only
inoculates the notion of separation into Him. It is that simple. That is why
the universe never underwent any transformation. It is Herself (akti)
forever. The universe is just the false notion of the self-deluded iva.
Neither there was nor there is nor there will be a universe separated from
iva. It is only akti forever. In fact, She cannot be named "a universe"
either. She is pure Consciousness and never was transformed into
anything else. If you can understand this subtle teaching, you will save
time and effort. This teaching is the core of Trika:
The Lord remains the same, and no universe "separated" from Him has
ever arisen. It is just the false notion inoculated by the limitations which is
responsible for this apparent separation.
So, the spiritual path according to Trika is one of "recognition"
(pratyabhij) of this truth. Nothing else is necessary if one develops

proper discernment about the real nature of everthing. Prakti consists of

the very three akti-s or powers of which the tattva-s 3 to 5 were
composed. Those three akti-s are: Icchakti (power of will), Jnaakti
(power of knowledge) and Kriyakti (power of action). The three already
had undergone some contractions in the form of Mala-s (ava, Myya
and Krma), Kacuka-s (Rga, Vidy and Kal), and now they undergo one
more contraction in the form of Sattva, Rajas and Tamas.
Sattva, Rajas and Tamas are "Gua-s" or qualities. If you add "Gua" to
Sattva, Rajas and Tamas, you will note that the last two are changed firstly
into "Rajo" and "Tamo" due to a rule of Sandhi or Combination (See
Combination documents in "Sanskrit" section). Therefore, the three words
with "Gua" added to them are as follows:
Sattvagua, Rajogua and Tamogua
You might use only Sattva, Rajas or Tamas if you wish so anyway. The
crucial point is to understand that those three Gua-s are not a "new"
creation but the previous forces having undergone contraction. The
following table shows in simple terms how Jnaakti, Icchakti and
Kriyakti were changed into Sattvagua, Rajogua and Tamogua
respectively.
Icchakti is transformed into Rajas or Rajogua
Jnaakti is transformed into Sattva or Sattvagua
Kriyakti is transformed into Tamas or Tamogua

In the waking state these Gua-s are in a unbalanced condition, but in

Prakti they are perfectly balanced. We might state that Prakti is really the
three Gua-s in complete equilibrium. When the Gua-s lose their balance,
the rest of the tattva-s (right from 14 to 36) become manifest. In fact, we
might assert that these very tattva-s are nothing but different mixtures of
Gua-s. This viewpoint reduces the entire universal manifestation (from
the tattva 14 down to 36) to three forces. Interesting!
The Gua-s appear in a definite sequence: Sattva, Rajas and Tamas.
However, as I said that they are contractions of three higher powers, they
are really Jnaakti, Icchakti and Kriyakti respectively. Note that the
sequence of the latter has changed if compared to the previous table. The
table follows the sequence in which Sadiva (Icchakti), vara
(Jnaakti) and Sadvidy (Kriyakti) tattva-s are manifested. They are
the tattva-s 3, 4 and 5 respectively. Look the following table to understand

what I have just said. On this table, the order to be followed is that of the
Gua-s:
Jnaakti (4th tattva) is transformed into Sattva or Sattvagua
Icchakti (3rd tattva) is transformed into Rajas or Rajogua
Kriyakti (5th tattva) is transformed into Tamas or Tamogua

You surely note something strange: "When the order of the Gua-s is
correct, the one of the Jna, Icch and Kriy akti-s is altered". You may
notice that something is apparently wrong: "4th tattva, 3rd tattva and 5th
tattva". No, nothing is wrong. I will explain this mystery to you right now.
Listen:
The tattva-s 3, 4 and 5 (Sadiva, vara and Sadvidy), which are formed
from Icch, Jna and Kriy akti-s, follow a specific order that is in
accordance with how the Supreme Consciousness works. On the other
hand, the Gua-s Sattva, Rajas and Tamas follow a particular order that is
in accordance with how the lower and limited consciousness works. One
more table for you to understand what I meant:
ORDER OF MANIFESTATION IN
THE SUPREME CONSCIOUSNESS
Icchakti (3rd tattva)
Jnaakti (4th tattva)
Kriyakti (5th tattva)

ORDER OF MANIFESTATION IN THE

LOWER AND LIMITED
CONSCIOUSNESS
Sattva or Sattvagua (Jnaakti
contracted)
Rajas or Rajogua (Icchakti contracted)
Tamas or Tamogua (Kriyakti
contracted)

So what? What does all this mean? It means the following:

When the Supreme Being manifests the universe, He follows this
sequence: Icch (will), Jna (knowledge) and Kriy (action). You may say,
"so what?" I will use common words now to describe the process of
manifestation by the Highest Consciousness or Paramaiva:
The Supreme Being wants to manifest a universe. This is His Icchakti or
power of will. Then, He plans or knows how to do it. This is His Jnaakti
or power of knowledge. And at last He actually does it. This is His
Kriyakti or power of action. The order is "wants, knows, does".
On the contrary, the order followed by the lower and limited consciousness
is somewhat different. Firstly one has to have a previous knowledge which
is used as a base. The limited being cannot desire something "original"

because he needs always a previous knowledge. For example, if you

invented a particular device, you did it by basing your investigations on a
knowledge that existed before your desire of creating that device. It is
easy to understand. So, in any creation done by a limited being, the
sequence is always: knowledge, will and action. In sum, the limited being
has a previous knowledge on which his desire to create something is
based. Then, he wants to create a certain thing. And at last he actually
does it. So, the sequence is "knows, wants, does". You may wonder, why
he is bound to follow the aforesaid order? The answer is obviously: the
order of the Gua-s (Sattva, Rajas, Tamas) makes him follow that order.
The primal law of firstly knowledge, secondly will and lastly action is an allpervading one in the realm comprising the tattva-s 14 to 36. It is
impossible for a limited being (someone who is a puppet of his mind) to
desire something without basing on a previous knowledge. Try to do it and
you will see how difficult it is. Therefore, a good method to enter a higher
consciousness is "to attempt" to imitate approximately how the Supreme
Consciousness works. It is difficult if we use merely our ordinary mind, but
uplifting if we develop a subtle discerment to do it.
top

Inner psychic organ

Antakaraa or "the inner psychic organ" consists of Buddhi (intellect),
Ahakra (ego) and Manas (mind). It is not as a cake composed of three
portions but rather it should be considered to be one "only" entity playing
a triple role. Yes, this is a good concept to fully understand what
Antakaraa is really and how it works within us.
Prakti is nothing but the three Gua-s in perfect balance. However, a first
unbalance occurs: Sattva becomes predominant. Rajas and Tamas are still
there, but they are not predominant. Buddhi or Mahat (according to
Skhya system) is the name associated with that first lack of equilibrium
regarding Gua-s.
Buddhi is the intellect. It is the fourteenth tattva (See Tattvic Chart). As it
is predominantly sattvic, it reflects the pure Light of the inner Self. In other
words, it acts as a mirror on which you can see the purity of your own
Spirit. But you should not forget that the other two Gua-s are also a part
of its nature. Thus, the mirror is not all the time completely limpid and

crystalline. Here you are a simple chart with the three Gua-s and their
characteristics:
GUA-S OR
QUALITIES
Sattva or
Sattvagua
(Jnaakti
contracted)
Rajas or
Rajogua
(Icchakti
contracted)
Tamas or
Tamogua
(Kriyakti
contracted)

CHARACTERISTICS
Lit. "(1) Existence, (2) Goodness". It is associated with the
characteristics of illumination, knowledge, pleasure, purity,
virtues and the like.
Lit. "Passion". It is associated with the characteristics of
movement, pain, anxiety, activity and the like.

Lit. "Darkness". It is associated with the characteristics of

heaviness, inertia, dullness, indifference, laziness and the like.

The continuous mutation of the three Gua-s is the responsible for the
likewise continuous mutation in Buddhi. You have surely noted that your
intellect is not always "brilliant and pure". It is maybe so for a while. After
that, it becomes cloudy and so many "crazy" ideas arise in it. The limited
being does not know how to stop once and for all that endless mutation in
the intellect. That conditioned person needs the help of new ideas, new
knowledges, which will affect positively his intellect and finally stop the
"mechanical" mutation. For example: if you contemplate continuously on
the idea that "I am iva, I am the Self", your intellect will become sattvic
because that idea is sattvic (See uddhavikalpa in Meditation 3). When
the intellect is sattvic, the mutation slows down and lastly stops. At that
moment, Buddhi is a clear mirror reflecting the pure Light of the Spirit.
That is why the philosophical systems are very important. They give
positive ideas to us so that the mutation of our Buddhi-s comes to an end.
When you can see the Spiritual Light of your own Self being reflected on
Buddhi, you simply merge your limited being into that Supreme Being. You
lose your separate identity from the Lord and become the Lord Himself.
Paradoxically, you were always Him but somehow you failed to realize your
innermost nature and assumed a false identity. That false identity is
Gabriel (substitute your own name for Gabriel).
Gabriel is the ego or tattva 15. From the ego, Manas --the mind-- (and its
Jnendriya-s) and Karmendriya-s are derived. But, I will explain

Jnendriya-s and Karmendriya-s to you later. Ego is called Ahakra in

Trika. "Aham" is "I" and "kra" is "doer". In short, "I am a doer". Besides,
from a technical viewpoint Ahakra is the aggregate of all Saskra-s or
impressions. Every act we do produces a subtle impression within us.
However, do not worry about Saskra-s for now. I will also explain this
topic to you later on.
Ego is predominantly rajasic, that is, the qualities of passion, anxiety,
desire and activity are predominant in it. As Rajas is really Icchakti
(Power of Will) having undergone a process of contraction, the ego is
completely "creative". From Ahakra, practically all remaining tattva-s
will emanate. Although the ego is rather static, it contains immense
activity inside. It is responsible for all that you experience in your day-today life. If you have ever played a computer game, you will surely
understand what I mean. You play the game for a long time, you
experience pleasure, frustration, joy, failure, etc. You have enemies to
overcome, secret keys to find and all that. You roam hallways, courtyards,
hills, castles, futuristic cities or anything else. However, all that is just the
creation of the developer's mind. That developer makes your computer
work in a particular way, and thus you are able to enjoy a computer game.
Regarding this universe, which is a Divine Play, we could consider akti to
be the developer, while Ahakra would be the computer. This is merely
an analogy though.
All that is being perceived by you now is the Divine Play designed by akti
and carried out by Ahakra. Myyamala makes you think that you are
separated from everything and everybody. In turn, that mala brings about
the notion of objects being separated from each other. Why does this
happen? Because akti (the developer) designed the game like that, haha!
Besides, avamala makes you feel that you are not iva. If you realize
your true nature, the game would come to an end. Afterward, Krmamala
makes you feel that you are a doer, which prepares all for the arrival of
Ahakra. When you get involved in the play of Krmamala, you forget
your real essence because of your being constantly worried about good
and evil actions. iva (You) is not a doer, but somehow He is transformed
into one due to Krmamala.
So, akti has to write several lines with codes to give rise to the Mala-s,
Kacuka-s, ego, etc. She is all the time bewildering Her Husband (iva).

That is Her Play and Cosmic Delight. In fact, iva and akti are not two
entities but one. To understand Their Play, you will have to realize your
unity with Them. When you realize that you are essentially iva-akti, you
also understand the nature of this Divine Pastime. It cannot be
apprehended by the ordinary mind, because this mind is a creation of
Them. Got my point?
Ahakra gives birth to Manas (the ordinary mind) because it needs a
means to control the Jnendriya-s (Powers of Perception) and
Karmendriya-s (Powers of Action), which are not still manifested. Then, the
principal duty of Manas is to control the Indriya-s. See Tattvic Chart.
Manas (tattva 16) is also responsible for the flow of thoughts you
experience constantly. If you try to stop that flow, you will note that you
can only do this for a short period of time. There is a kind of pressure
behind Manas giving rise to the thoughts. That pressure is Ahakra or
ego. Ahakra is not composed of thoughts but impressions, which are the
deep source of all those thoughts. At the same time, there is something
that knows how this process is going on. That "something" is Buddhi or
intellect. It reflects the pure Light of the inner Self who is a Witness to all
mental processes.
Manas is simply composed of thoughts. It is tamasic. Tamas is a
contraction of the Power of Action (Kriyakti). There are lots of activity in
Manas, but that activity is performed in the darkness (Tamas) of ignorance.
Observe your ordinary thoughts, that is, almost all your psychic life. You
will realize that they are both active and dull. By "dull" I mean that they
lead you to nowhere. It is just activity without any awareness of its origin,
without rhyme or reason.
Buddhi knows how the mental processes go on because Sattva is
predominant in it. Remember that Sattva is Power of Knowledge having
undergone a contraction. Ahakra is creative, that is to say, it manifests
thoughts after thoughts because Rajas is predominant in it. Remember
that Rajas is Power of Will having undergone a contraction. And finally
Manas is both active and dull because Tamas is predominant in it.
Remember that Tamas is Power of Action having undergone a contraction.
A simple chart now:
ANTAKARAA
CONSISTING OF

GUA-S BEING
PREDOMINANT

CHARACTERISTICS OF THOSE
TATTVA-S

TATTVA-S 14, 15 &

16

Buddhi or intellect

Ahakra or ego

Manas or mind

It is the knowing aspect of

Sattva (a contraction
Antakaraa or Inner Psychical
of Jnaakti --the
Organ because it is as a mirror
Power of
reflecting the inner Self who is a
Knowledge--)
Witness to all our activities.
It is the creative aspect of
Antakaraa or Inner psychic Organ
Rajas (a contraction
because it is a mass of impressions
of Icchakti --the
(Saskra-s) acting as seeds which
Power of Will--)
give rise to the vast majority of our
thoughts.
It is the active as well as dull aspect
of Antakaraa or Inner Psychic
Tamas (a contraction Organ because it is composed of
of Kriyakti --the
turbulent thoughts which are not
Power of Action--)
mostly able to lead you somewhere.
By "somewhere" I mean "a true
spiritual development".

The physical universe has not been still manifested. After Manas, four sets
of five tattva-s each will have to be manifested in order that the entire
universe is fully unfolded. Nonetheless, I will talk about those 4 sets of 5
tattva-s each on next document.
The process of involution of akti into the matter is simultaneously a
process of universal evolution. The real unfoldment occurs from iva (You)
down to the last tattva (tattva 36), but in the day-to-day life one tends to
perceive the opposite. You surely perceive that the impressions (images,
sounds, odors, etc.) enter your system and produce an effect there. It is as
a rebound: you manifest all, but at the same time you experience that all
is affecting you from the outside, haha! Good joke! It is just as a wave
turning back into the ocean from which it came, but paradoxically the
ocean feels moved and affected for that backward movement of the wave,
hehe! The following explanation of other functions of Buddhi, Ahakra
and Manas will be related to the aforesaid backward movement of akti. In
other words, I will consider that something is entering your system from
"the outside" (which is lastly your own manifestation). To make things
easier: I will use the "common and ordinary" viewpoint, according to which
there is a reality out there being perceived by you and affecting you too.

Let us down to work:

You see a dog and say: "That is a dog". Great!, but how did you do that?
The process is not a simple one. As it occurs at tremendous velocity, you
take it for granted. In fact, you surely take most miracles in your life for
granted, and this behaviour is synonymous with "ignorance". Look at your
hands and do not take them for granted. Do not think: "Oh, they are
simply two hands". Ponder over the mystery hidden behind your hands.
This is a good practice for you.
Back to the dog, I will teach you now how the process of perception really
happens within your Antakaraa:
(1) Cakus or Cakurindriya (power of seeing --see "Cakus" in Tattvic
Chart) operating through your eyes produces a faded and inverted 2D
image of a dog on the retina.
(2) Manas, which controls Cakus and the rest of Indriya-s, straightens and
colors that 2D image of a dog.
(3) Ahakra takes that 2D image and searches for a similar image in its
3D library. When the ego finds one, it compares both of them. At the
moment it does so, the 2D image is transformed into a 3D one. Thus, the
dog image becomes endowed with volume through that process of
comparison.
(4) Buddhi, take the brand-new 3D image and assign a name to it ("dog")
after searching for a suitable label in its own library.
So, you are able to affirm: "That is a dog". Note that if Ahakra would not
exist, you would see the world in two dimensions only. In turn, if Buddhi
would not exist you actually would see a 3D world, but you would not be
able to affirm what a particular thing is. It would be a world of people not
knowing how to name the things. Strange! That is why the world is lastly
the creation of Antakaraa. You are not really perceiving something
outside, but your own mental contents. In fact, one could wonder: "Is there
actually a reality out there or is everything a mental world as a dream in
wakefulness?" Interesting! Well, find yourself the answer. This teaching is a
key to final Liberation if after reflecting on it for a long period of time you
come to realize its true meaning. Use it wisely.
Of course, you may use this very framework to explain any other process
of perception (olfactory, auditory, etc.), just substitute the respective
Indriya which is used (power of smelling, hearing and so on) for Cakus

(power of seeing). Good!

Another chart now to summarize the fourfold process of perception (from a
visual viewpoint this time):
STEPS IN THE PROCESS
OF PERCEPTION

DESCRIPTION

Cakus (the power of seeing) operating through

one's own eyes places a faded and inverted 2D
image of a dog on the retina.
(2) Straightening and
Manas straightens and colors that gross 2D image
coloring that 2D image
which was supplied by Cakus.
Ahakra compares the 2D image of a dog with
(3) Transforming the 2D
one of its own library. Thus, a brand-new 3D
image into a 3D one
image of a dog emerges magically.
(4) Placing a convenient label Buddhi assigns a suitable lable ("dog") to that
on the brand-new 3d image brand-new 3D image of a dog.
In fact, your intellect could assign an entire set of labels to the dog: "That is a
dog... hmmm... a fox terrier indeed!" Note that "hmmm". In that short period
of time, Buddhi was searching for the label "fox terrier" in its library. It is
somewhat slow sometimes, haha! If you know a great deal of names, that
indicates that your Buddhi has an enormous library of labels. However, to know
names does not mean "to understand" that which is designated by them.
Remember this.
(1) Perceiving a faded and
inverted 2D image

This process of perception is ocurring constantly in your life. Attempt to

grasp how wonderful and miraculous it is. Only a Divine Being could create
so marvelous process, and that Divine Being is You!
Trika 6 - Non-dual Shaivism of Kashmir

Jnendriya-s, Karmendriya-s, Tanmtra-s and

Mahbhta-s
1. Introduction
1. Mahbhta-s
2. Jnendriya-s and Karmendriya-s
2. Concluding remarks
3. Tanmtra-s
3. Further Information

Introduction
Hi, this is Gabriel Pradpaka once again. This is the sixth document of the
series. We are going to study the last 20 tattva-s in the process of
Creation: 5 Jnendriya-s or Powers of Perception; 5 Karmendriya-s or
Powers of Action; 5 Tanmtra-s or Subtle elements and 5 Mahbhta-s or

Gross elements.
This study will be quite simple because it deals with a well-known reality to
everyone.
One advise: If you didn't read any or all previous documents of this Trika
section, read them before reading this one or you will not understand the
teachings properly. Here you are the links to the previous documents:
Trika 1 (English), Trika 2 (English),Trika 3 (English), Trika 4
(English) and Trika 5 (English). Let us get down to work.
top

Jnendriya-s and Karmendriya-s

JNENDRIYA-S: Firstly a simple table with the five Jnendriya-s
according to Trika:
Tattva 17. rotra The power of hearing. It is that energy
-- or ravaa that ordinarily circulates through the
-organs of hearing (ears).
The power of feeling by touch. It is that
Tattva 18. Tvak
energy that predominantly circulates
-through the skin.
The power of seeing. It is that energy
Tattva 19. Cakus
that ordinarily circulates through the
--
organs of seeing (eyes).
Tattva 20. Jihv The power of tasting. It is that energy
-- or Rasan that ordinarily circulates through the
organ of tasting (tongue).
The power of smelling. It is that energy
Tattva 21. Ghra
that ordinarily circulates through the
-organ of smelling (nose).

JNENDRIYA-S
-Powers of Perception
(predominantly
sattvic)

Jnendriya-s are born from the mind or Manas (tattva 16). These five
Jnendriya-s along with the respective Karmendriya-s are real
instruments of Manas. Through them, one's own mind is able to manifest
and then perceive and get in touch with the subtle and gross worlds. The
most important thing you should keep in mind is that the Powers (indriyas) of Perception or Knowledge (jna) are not the "organs" of perception
but the energies circulating "generally" through them. For example: The
power of seeing (Cakurindriya) is the energy flowing "normally" through
the eyes. If the eyes were to be damaged or not working in you, this power
would increase the capacity of perception pertaining to another organ of

perception (e.g. ears, nose, etc.). That is why when you close your eyes,
you are able to hear even better. This is so because you are using less
visual energy and thus the rotrendriya (rotra-indriya) or power of
hearing is enhanced.
The names for the Jnendriya-s which were given above are usually used
with the word "indriya" affixed to them. According to certain rules of
Sandhi or Sanskrit Combination (See Combination documents), the original
words have often to experience a little change when forming a compound.
Thus:
rotra
Tvak
Cakus
Jihv
Ghra

+
+
+
+
+

indriya
indriya
indriya
indriya
indriya

=
=
=
=
=

rotrendriya
Tvagindriya
Cakurindriya
Jihvendriya
Ghrendriya

(Tattva
(Tattva
(Tattva
(Tattva
(Tattva

17
18
19
20
21

Power
Power
Power
Power
Power

of
of
of
of
of

hearing)
feeling by touch)
seeing)
tasting)
smelling)

These Jnendriya-s are predominantly sattvic because are related to

"knowledge". As you know, Sattva or Sattvagua is a contraction of
Jnaakti or Supreme Power of Knowledge. Another characteristic of
Sattva is that it is rather "static". If you observe the organs of perception,
you will note that they remain static while receiving information from the
world around them. Of course, they also have a little mobility because the
other two Gua-s (Rajas and Tamas) are still there to a certain extent. They
are "predominantly" but not "completely" sattvic.
The common viewpoint is that the Powers of Perception "perceive" the
world, that is, they receive different kinds of impressions from outside and
so on. However, according to Trika, the Jnendriya-s are manifested by
Manas in order to bring the world into existence. In other words, the
Jnendriya-s perceive that which was manifested by themselves under
the command of Manas. The idea is amazing if you ponder over it. There is
no reality out there which is independent from your Manas or mind, but
you yourself manifest it and then perceive that. So, you are the author of
your own life. Stop complaining about your current life and manifest a
different one if you are not pleased with it. There are no people out there
being antagonistic toward you. There are no people giving happiness to
you. Everything is your own creation. Nobody is yours and you do not
belong to anybody. Real happiness comes from within yourself. Abandon
ignorance, renounce the present delusion which you live in, and aided by

this knowledge attain to your own Self and be happy forever.

KARMENDRIYA-S: Firstly a simple table with the five Karmendriya-s
according to Trika:
The power of speaking. It is that energy that
Tattva 22.
ordinarily circulates through the organ of
Vk -speaking (mouth).
The power of handling. It is that energy that
Tattva 23.
predominantly circulates through the organs of
Pi -handling (hands).
KARMENDRIYA-S
The power of locomotion. It is that energy that
Tattva 24.
-ordinarily circulates through the organs of
Pda -Powers of Action
locomotion (legs and feet).
(predominantly
The power of excreting. It is that energy that
Tattva 25.
rajasic)
ordinarily circulates through the organ of
Pyu -excreting (anus).
The power of sexual activity and restfulness. It
Tattva 26.
is that energy that ordinarilycirculates through
Upastha
the organs of sexual activity and restfulness
-(genitals).

These Karmendriya-s are predominantly rajasic because are related to

"will". As you know, Rajas or Rajogua is a contraction of Icchakti or
Supreme Power of Will. Another characteristic of Rajas is that it is rather
"dynamic". If you observe the organs of action, you will note that they
keep moving all the time while performing actions in the world. Of course,
they also have a little immobility because Sattvagua is still to a certain
extent. They are "predominantly" but not "completely" rajasic.
Jnendriya-s emerge "directly" from Manas (tattva 16), while
Karmendriya-s do "directly" from Ahakra. Granted, Manas comes from
Ahakra too, and in this sense Jnendriya-s also arise from Ahakra
but in an indirect way. Got my point? Karmendriya-s are born because ego
(Ahakra) not only want to perceive the world but also perform actions in
it. For example, you are probably now looking at an object... and along
with that "static" perception, a desire to "take" it emerges all of a sudden.
Thus, Ahakra manifests the power of handling (Pi) in order to take
that object. Afterward, the very Ahakra will manifest the physical hand
and even the object itself... but do not worry about it right now. Let us
move slowly step by step.
Just as Jnendriya-s, Karmendriya-s are not the organs themselves

(mouth, hands, legs, feet, anus and genitals) but the energy ordinarily
circulating through them. This energy does not disappear if you lose a
particular organ. For instance, you lose a leg and then, as time passes by,
you note that the other leg has become stronger... and your arms have
become stronger and so on. That simple fact shows that Pdendriya (Pdaindriya) or power of locomotion did not go away together with the leg
because it is not "physical" but "subtle". Let us study Tanmtra-s now.
top

Tanmtra-s
Firstly a simple table with the five Tanmtra-s according to Trika:
Sound-as-such. You can recognize
different sounds because
of this sound pattern.
Touch-as-such. You can recognize
Tattva 28.
different kinds of touch because of this
Spara -touch pattern.
Color-as-such. You can recognize
Tattva 29.
different colors because of this color
Rpa -pattern.
Flavor-as-such. You can recognize
Tattva 30.
different flavors because
Rasa -of this flavor pattern.
Odor-as-such. You can recognize
Tattva 31.
different odors because of this odor
Gandha -pattern.
Tattva 27.
abda --

TANMTRA-S
-Subtle Elements
(predominantly tamasic)

Just as Karmendriya-s, Tanmtra-s (Subtle Elements) are also born from

ego or Ahakra. It is not enough for ego to manifest Manas, Jnendriya-s
and Karmendriya-s inasmuch as there is no "real" object yet but only
powers to think of, perceive and take objects. Well, the first step in
manifesting objects is a "subtle" one, that is, a pattern design of the future
object is firstly "drawn". So, Tanmtra-s are the foundations on which the
solid house known as "physical" world is going to be built. The term
"Tanmtra" is derived from "Tat-mtra", i.e. "only that, merely that". In
other words, a Tanmtra is merely something with no particular
differentiation in it. For example: Rpatanmtra is a "pattern color" which
is not any known color. It is not red, black, etc., but its "subtle and
unnoticed" existence allows you to recognize red, black and the remaining

colors. Tanmtra-s are indispensable tools helping Ahakra to

differentiate the various perceptions of the upcoming physical world. In
First Steps (3) you will find more information about Tanmtra-s and a
practical example of their realization.
top

Mahbhta-s
From Tanmtra-s the five Mahbhta-s are developed:
Tattva 32.
The space or 3D framework within
ka -- which the entire physical world exists.
Tattva 33.
All that is gaseous. So, it is not only the
Vyu -ordinary "air".
MAHBHTA-S
Tattva 34.
All that contains heat and color. So, it
-Agni -is not only
Gross Elements
or Tejas -- the ordinary "fire".
(predominantly tamasic)
Tattva 35.
All that is liquid. So, it is not only the
pas -- ordinary "water".
Tattva 36.
All that is solid. So, it is not only the
Pthiv -- ordinary "earth".

I said that Mahbhta-s arise from Tanmtra-s. A first understanding of this

statement would be the following:
From tattva 27. abda -Tattva 32. ka -emerges
From tattva 28. Spara -Tattva 33. Vayu -emerges
From tattva 29. Rpa -- Tattva 34. Agni -- or
emerges
Tejas -From tattva 30. Rasa -Tattva 35. pas -emerges
From tattva 31. Gandha
Tattva 36. Pthiv --- emerges

Manifestation of
Mahbhta-s

This is partially true though. Vednta (a celebrated philosophical system -See First Steps series under "Sanskrit" section for more information) states
a more sophisticated process for the development of Mahbhta-s. Of
course, Trika agrees with Vednta's viewpoint. Pay attention:
TANMTRA-S
%
From tattva 27. abda
emerges
(50%)
-From tattva 28. Spara(12.5%

MAHBHTA-S
Tattva 32. ka
--

Manifestation of
Mahbhta-s
according to

-)
From tattva 29. Rpa (12.5%
-)
From tattva 30. Rasa (12.5%
-)
From tattva 31. (12.5%
Gandha -)
From tattva 28. Spara
(50%)
-From tattva 27. abda (12.5%
-)
From tattva 29. Rpa (12.5%
-)
From tattva 30. Rasa (12.5%
-)
From tattva 31. (12.5%
Gandha -)
From tattva 29. Rpa
(50%)
-From tattva 27. abda (12.5%
-)
From tattva 28. Spara (12.5%
-)
From tattva 30. Rasa (12.5%
-)
From tattva 31. (12.5%
Gandha -)
From tattva 30. Rasa
(50%)
-From tattva 27. abda (12.5%
-)
From tattva 28. Spara (12.5%
-)
From tattva 29. Rpa (12.5%
-)
From tattva 31. (12.5%
Gandha -)
From tattva 31.
(50%)
Gandha -From tattva 27. abda (12.5%
-)
From tattva 28. Spara(12.5%

Vednta
(of course, Trika
completely agrees
with Vednta's
viewpoint)

emerges Tattva 33. Vayu --

emerges

Tattva 34. Agni -or Tejas --

emerges

Tattva 35. pas

--

emerges

Tattva 36. Pthiv

--

-)
From tattva 29. Rpa (12.5%
-)
From tattva 30. Rasa (12.5%
-)

Note that Mahbhta-s has a five-fold nature because of their being

formed from five Tanmtra-s, that is to speak, every Gross Element can be
heard, touched, seen, tasted and smelled to an extent completely
dependent upon the respective percentage. For instance: Agni is "mostly"
seen, but it can also be heard, touched, tasted and smelled. As you know,
Agni or Fire is the basic component in all colors. Therefore, all colors are
"mostly" seen, but they can also be heard, touched, tasted and smelled.
Interesting! The same process can be applied to the remaining
Mahbhta-s.
Ego or Ahakra manifests Mahbhta-s from Tanmtra-s in order to have
some objects to experience and enjoy. He tries to find "lasting" happiness
in objects all the time, but he fails to find it there. The reason is simple: "it
is not there!" The objects of which the entire world consists, are reflections
of the Supreme Self who is the "real" source of Bliss. The Supreme Self is a
Witness to the aforesaid objects and that Supreme Self is You. Awake! The
world is as a dream. When you dream in the night, you experience various
worlds containing oneiric objects which looks like "real" ones. When you
wake up in the morning, you realize that all was a mere dream. You feel
specially happy when the dream was a nightmare, hehe! When you are in
wakefulness, you understand that every object in the dream was really
your own mind. Likewise, all objects around you in the waking state are
another dream... a little longer. When you finally go beyond all "dreams"
(those of wakefulness included), you attain to your own Self who is not
describable by words. Just as you cannot fully realize the nature of
wakefulness while asleep and dreaming, so you cannot completely
understand your real essence while you are spiritually "snoring". You need
to awake a little bit to grasp a little bit... if you want more, you need to
awake a little more. When you have gone beyond all dreams, you get "all".
Therefore, strive to achieve final Emancipation and stop falling asleep all
the time. Since the world is a Play of iva, enjoy it but do not develop
attachment to it. There is nothing out there that is the "goal" of your life.
There is nothing out there giving you happiness or sadness. Only the

Witness in you is the genuine goal. This world is like a long dream. Wake
up now!
Well, a last teaching: All objects around you consist of Gross Elements but
each of them has a different proportion of a particular Mahbhta. For
example: air is composed predominantly of Vyu, but it also contains
ka, Agni, pas and Pthiv. That is way, you can "hear, see, taste and
smell" air, to a certain extent of course, apart from "touching" it (main
characteristic of Vyu). Besides, Vyu itself contains the five Tanmtra-s
despite Spara is predominant (50%) in it. Usually, Mahbhta-s are
balanced, but sometimes there is a lack of balance. At that moment, you
may feel somewhat disturbed. For instance: you lean out of the window on
a 20th floor and you feel vertigo... you even feel pain in the heart area.
Why? Because there is too much Vyu. The heart area is paining to you
since Anhatacakra is in charge of Vyu in your body... but this will be
studied some day, not now. Likewise, when Agni is predominant you feel
disturbed. For example: a too hot room. You can surely find many more
examples.
A few concluding words now.
top

Concluding remarks
This document is finished! I have also finished the study of 36 tattva-s
according to Trika... for now. We will go deep into the subject in the future,
when studying ivastra-s, etc. in depth. The most important thing you
must ever remember is the following: The world emerges from You (iva).
There is nobody opposing You and there is nobody helping You either.
Everything is like a dream. In a dream you undergo so many experiences...
some of them are nice... some... ugh! But when you wake up in the
morning, all is gone (nightmares and nice dreams). Renounce self-invented
ignorance and be really blissful. Repeat constantly "ivo'ham" (I am iva)
and abandon Ahakra or ego. You do not need to experience all this
misery in your life. You can be completely happy if you decide to. There is
no real happiness or sadness in this world because it is a dream.
Remember this teaching and meditate on the Witness who is iva, who is
You. See you soon!

Trika: The Six Courses - Non-dual Shaivism of Kashmir

The Six Courses of manifestation

1. Introduction to The Six Courses
2. The universal manifestation
according to Trika
3. Vara or Letters
4. Kal or Primeval Powers
5. Mantra or Seed Syllables
6. Tattva or Categories of
Manifestation

1. Pada or Full-fledged Words

2. Bhuvana or Manifested Worlds
3. A Chart summarizing all that was
taught
4. Concluding remarks
5. Further Information

Introduction to The Six Courses

Hi, Gabriel Pradpaka once again. I have often been asked for a document
dealing with the mysterious subject known as aadhv or The Six
Courses. Well, from now on, aadhv will be no longer a mystery. The
word "aadhv" is composed of two words: "a" --six-- and "adhv"
--course, path, way, etc.--. Note that "t" in "a" changes to "" by the third
sub-rule of the 2nd Rule of Consonant Sandhi (See Rules of Sandhi).
When you start studying Trika, you will generally come across with the
"Tattva-s" or categories of manifestation. Despite "Tattva-s" topic is a
crucial one in Trika, it is really situated in a middle position within the
entire process of manifestation. The "Tattva-s" constitute only "one course"
in that process. But, what about the remaining five ones? Well, they are
indirectly studied as you go deep into Trika. However, their study is as
important as that of the Tattva-s themselves so that you can grasp how
the manifestation works according to Non-dual Shaivism of Kashmir.
Through the present document, I will attempt to clarify this abstruse
subject called aadhv. Of course, my work will be only an introductory
outline of something that is much more profound and complicated. By
keeping this in mind, let us begin our study!
Ah!, a suggestion: print the Tattvic Chart if you can, because you will
have to resort to it often, as a support, while reading this document.
top

The universal manifestation according to Trika

In order to understand the whole display of universe according to Non-dual
Shaivism of Kashmir, you have to understand that it travels through two

major "highways", as it were: "Vcaka" and "Vcya". What is Vcaka and

Vcya? "Vcaka" literally means "that which speaks or says, speaker,
etc.". And "Vcya" literally means "that which is spoken of, that which is
denoted by means of speech, etc.". In short, "Vcaka" is the "sound or
subjective aspect" of the Supreme Self or iva, while "Vcya" is His
"objective aspect".
Vcaka is also known as "abda or Sound", and Vcya as "Artha or
Object". For example, you say "a table", and immediately an image of it
appears in your mind. The word "table" belongs to the Vcaka side, while
"the mental image of a table" manifested by that word" belongs to Vcya
side. Thus, the manifestation consists of two major realities: "Sound"
(subjective side) and "That which is denoted by sound" (objective side).
Understood? Well done. It is really simple, and you will surely find many
examples of those two aspects in your own daily life. A certain name arises
in your mind all of a sudden, and afterward that person appears, and so
on. It seems a mere coincidence, but it does not. All objects and persons
around you have arisen directly from You, iva. Your essential nature is
formless, but by the throbbing of akti (tattva 2), it is filled with sounds, as
it were. In fact, even though everything is just iva, I could state that
Vcaka side is the "soul" of manifestation, while Vcya side would be its
"body". It is an analogy, of course, but it is useful now and makes the
things a little easier for you.
The subjective side of manifestation is always "a sound", and the objective
one is always "that which is denoted or indicated by a sound". There are
subtle and gross sounds, and accordingly subltle and gross objects are
denoted by them. To put the things in order, Trika divides both Vcaka and
Vcya sides into three stages each. Pay attention, please:
VCAKA or ABDA
The subjective side of
manifestation
Vara
Letters
Mantra
Seed syllables
Pada
Full-fledged words

VCYA or ARTHA
The objective side of
manifestation
Kal
Primeval Powers
Tattva
Categories
Bhuvana
Worlds

One thing you must understand is that Vcaka or abda (subjective side)
is always the "manifesting" principle, while Vcya or Artha is the principle
"which is manifested". akti, the Power of iva (You), assumes two

aspects: Vcak and Vcya, and thus brings about the manifestation of the
universe. Nonetheless, It could be said that Vcaka is iva-oriented, and
Vcya akti-oriented because Vcaka is related to the Subject (iva), while
Vcya to the Object (akti). This is approximate, obviously, because iva
and akti constitute an only Reality that Trika had to separate into two
sub-realities in order to study it properly. "I" (iva) is in complete unity with
"AM" (akti), and the former cannot exist without the latter and vice versa.
Therefore, on one hand, when you try to study iva, some akti is still
there; and on the other hand, when you attempt to study akti, someiva
is still there too. Both of Divine Powers live in constant unity, and as a
matter of fact they cannot be separated at all, except for the sake of study.
They are like the sun and its inherent light. You may study each of them
separately, but both of them constitute "the sun" as an entirety.
Let us study now each course or "adhv" in depth.
top

Vara or Letters
Even though the word "Vara" itself does not mean "letter" as such in this
supreme level, I have to explain the things to you somehow. Vara is not a
sound either. As a matter of fact, Vara is here a kind of index that
measures the operating form related to Kal or Primeval Powers (the
respective Vcya aspect of Vara). Granted, this is too complicated, and I
decided to call "Vara" merely "letters" as a form to explain something
that is not explainable via limited words. At the highest level of
consciousness, all sounds and associated objects are in an
indistinguishable unity. We cannot talk about them at the gross level,
which we are generally in, without making some mistakes. So, my calling
Vara "letter" is a way of explaining that which is beyond all explanations.
In various scriptures you will find complicated descriptions of Vara, which
will make you even more confused. That is why, I am not going so deep
into my explanation now. Do not worry about all those abstruse
descriptions for now, and attempt to grasp the fundamental concept
behind the formulation of the six adhv-s or courses.
Besides, by "Vara" or Letters I do not mean "syllables" either. Sanskrit
alphabet is mostly a "syllabic" one, except Vowels. However, many Vowels
are derived from the combinations of others. The only "pure" Vowels are

"a", "i" and "u". The last two Vowels have obviously arisen from the
original "a", which is iva. In turn, "", "", "e", etc. simply result from "i +
i", "u + u", "a + i", etc. [See First Steps (4)]. Thus, in the origin of the
universe, only "a" exists in the form of the Supreme Self. This "a" is also
named "Anuttara" as there cannot be anything higher than it. The Vowel
"a" gives rise to "" (akti), and then to "i" and "u". The Vowel "i"
embodies the Will Power of Supreme iva, while Vowel "u" is His Power of
Knowledge. The Power of Action is simply originated from a combination of
those two Powers inherent in the Absolute Consciousness together with "a"
or Anuttara.
So, by Vara I means "a" (specially) along with "i" and "u", his eternal
companions. As I said, the remaining Vowels result from the combination
of these primordial Letters. The consonants are the natural consequence
of the display of the aforesaid Vowels. Pay attention:
Name of the
group
Gutturals
Palatals
Cerebrals
Dentals
Labials

Vowel from which it is

derived

Letters arisen from that

Vowel

k kh g gh

c ch j jh

h h

t th d dh n

p ph b bh m

Remember that "" and "" are ultimately derived from "a" and "i". And
what about Semivowels? Well, Semivowels are born from Vowels. Pay
attention again:
Semivowel Transliteration
Origin
y
Vowels "i" and ""

r
Vowel ""

l
Vowel ""

v
Vowel "u"

Sibilants (, and s) and the Sonant Aspirate (h) emerge from Icchakti
(Power of Will) in the form of "i, and " when they are inspired by the
Light of the Self. The Light of the Self is simply "a", the Primordial Vowel
from which everything is manifested.

Sibilants and Sonant

Transliteration
Origin
Aspirate

Vowels "i", "" and "" inspired by the

s
Light of the Self

The consonant "h" is merely a gross aspect of Visargaakti... well, read

First Steps (4) for more information.
As you see, the entire manifestation has emanated from "a", "i" and "u".
Of course, "i" and "u" have in turn arisen from "a". This "a", although it is
called a vowel or letter, is not a letter as such. It is something that is
beyond all descriptions. I have called it "letter" so that you may be able to
understand the things at the gross level. The "a" vowel is the source from
which all has been manifested. How might something that was
"manifested" properly define the very Manifesting Force? Thus, the stage
known as Vara is firstly formed from "a"... then "i" and "u" are added...
and afterward, the remaining Vowels are manifested along with the
corresponding entire set of Consonants. Note that all consonants are
devoid of "a", which is commonly added when you study the Sanskrit
Alphabet. That is why the Sanskrit Alphabet is generally called "syllabic".
The consonants in the alphabet are really "a consonant" plus "a".
Vara (Letters) on the Vcaka or subjective side gives rise to Kal
(Primeval Powers) on the Vcya or objective side of manifestation. So, let
us study Kal now.
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Kal or Primeval Powers

The Kal-s are the first aspect of the Vcya side whose operating form is
"measured" by Vara (the index). This would be the "difficult" technical
definition. Think of them as five Kal-s or Primeval Powers acting as the
framework on which the entire manifestation is going to be built. Each of
them support a set of tattva-s or categories (See Tattvic Chart for more
information). As Kal belongs to the Vcya side, it arises directly from
Vara. The primordial "a", "i" and "u" give rise to the five Kal-s. Here you
are their names as well as the extent of their respective scopes:
NAME
ntyatt (Beyond Peace)

SCOPE
Tattva-s 1 and 2 (iva-akti)

nti (Peace)
Vidy (Knowledge)
Pratih (Base or Point of support)
Nivtti (Cessation, Disappearance,
Return)

Tattva-s 3 to 5 (from Sadiva to

Sadvidy)
Tattva-s 6 to 12 (from My to Purua)
Tattva-s 13-35 (from Prakti to pas)
Tattva 36 (Pthiv)

Let us go deep into the subject now. The first Kal is named "ntyatt"
(Beyond Peace), because it is beyond the Supreme Peace or nti coming
from the cessation of duality. This Sublime Peace is attained when you
abandon once and for all the ignorant duality based on "I" and "you" and
so on, and embrace the resplendent Light of your own Self. This Peace is
achieved when you realize tattva 5 (Sadvidy), and continues up to tattva
3 (Sadiva). Hence ntikal (the second Kal) is called in that manner,
that is, Peace. However, in ntyatt there is a "negative" experience of
that Peace, in the sense that iva and akti are beyond the scope of even
that Supreme Joy. They are indescribable and cannot be understood via
any parameters but Themselves. If you go even deeper into the subject,
you learn that the word "Kal" has many translations, one of them being
"part". So, "Kal" would be a part belonging to a "whole". In this context,
the use of the term Kal only would reach aktitattva, because iva is
devoid of any parts. That is why He is known as "Nikala" or "having no
parts". Nonetheless, I use here the word Kal in the form of "Primeval
Power" and thus it is completely right to include iva within
ntyattkal's scope.
The Kal called "nti" has been partially described above. "nti" means
"Peace". The tattva-s 3 to 5 constitute the realm of that Peace which is
beyond all duality. There you experience absolute unity with the entire
universe. An immense experience of Divine Peace arises in you when you
merge your limited being into that Mass of Bliss. All fears of "others"
dissappear because the realization that "I am the only inhabitant of this
universe" is overwhelming indeed.
The Kal known as "Vidy" is so called because it is the foundation under
all "conditioned" knowledge acting as support for the display of Ignorance
or My. This limited knowledge lives within you as seeds which will
ultimately sprout as mind, body and outer world. Later on, this very
"contracted" knowledge will appear as the following phrases: "I am not
perfect", "I am doing actions", "I need something", "I feel lonely", "I am
from Argentina" and so on. At dawn of those ideas in your mind, you can

be sure that you are quite a slave.

The penultimate Kal is named "Pratih" because it is the base or point
of support for practically all mental and physical framework. This Kal is
the animating force within the tattva-s 13 (Prakti or the very subtle source
of all matter in the mental and physical universes) to 35 (pas, the liquid
aspect in the Universal Manifestation).
The last Kal is called "Nivtti" because it is the place where all "ceases". It
is the force behind the last tattva (Pthiv, the solid aspect in the Universal
Manifestation), in which the entire "creative" movement comes to an end.
akti spreads from the Highest Abode beyond Peace (ntyatt) down to
Nivttikal, in which "she ceases to manifest", as it were, of course. In turn,
in Pthivtattva, the same akti who has ceased to manifest turns upward.
The evolution or expansion of the universe produced involution or
contraction of the divine Self, as it were again. However, through that
upward movement the universe undergoes involution while the divine Self
experiences an evolution of His awareness, that is, He becomes more and
more conscious of His true nature. The macrocosmic upward movement of
akti has its microcosmic manifestation within man in the form of
Kualin going upward.
The relationship between microcosm and macrocosm may be compared to
that between the graphic interface of your operating system and all things
occurring behind it. For example, you press a button on the screen and a
series of events is triggered, which are invisible to you. But you know that
something changed because you note a change in the graphic interface
(the mouse pointer changed, a new window was opened, and so on). In
turn, all modifications happening behind the graphic interface, in that
"macrocosmic universe" consisting of complicated software instructions
and hardware circuits, are manifested in the graphic interface (microcosm)
somehow. For instance, a virus has accessed your computer and the
antivirus software warns you on the screen. After that, you make the right
decision, press some buttons and the virus is removed. Microcosm and
macrocosm are all the time in a dynamic relationship. Of course, there are
many other examples showing the way in which microcosm and
macrocosm are related to each other. I used this example with the
computer because it seemed a good one to me.
With reference to the five Kal-s, think of them as the foundations upon
which the building called "Tattva and Bhuvana" is about to be built. The

Absolute is always "One without a second", but through His own

Manifesting Power, He is transformed into 5 Kal-s, 36 Tattva-s and 226
Bhuvana-s (or 118, according to other authors). Still, He has never
departed from His inherent Unity. A paradox.
top

Mantra or Seed Syllables

Somehow, those original Vara-s ("a", "i" and "u"), which had manifested
all letters in the alphabet, are transformed into Mantra-s or Seed Syllables,
that is, Syllables acting as seeds from which the "plant" of Tattva-s will be
born. As I said before, the "a" vowel (from which "i" and "u" emerge) is not
a letter or Vara as such, but I had to designate it like that in order to
explain the subject. At this level (Mantra), the "a" vowel along with "i" and
"u" will really appear as letters but in a subtle aspect. As I explained to you
previously, the "a" vowel gives rise to "i" and "u", which in turn give rise to
the rest of letters. The level known as "Mantra" is composed of all vowels
plus the consonants. The former appear "as such", but the consonants will
have now the company of "a" (e.g. "ka" and not merely "k"). Thus, the
consonants will arise as a kind of "seed syllables" (consonant + a). The
vowels themselves, though letters, may be considered "monosyllables".
So, vowels along with consonants plus "a", will form an entire set of "seed
syllables" which the 36 Tattva-s or categories of Creation will be derived
from.
Granted, the subject is much more complicated... but this is enough for
you now. Various scriptures give different descriptions of Mantra, which will
make you even more confused. Hence, that is not important now for you.
Although I am now giving you a brief description of the process, in Tattvas & Sanskrit you will find a detailed description of it.
# TATTVA (CREATION'S LEVEL) ASSOCIATED LETTERS
1
iva
a
2
akti

3
Sadiva or Sdkhya
i sa
4

vara

5
6
7

Sadvidy or uddhavidy
My
Kal

u a
: e ai o au a
va
va

8
9
10
11
12
13
14
15
16
17
18
19
20
21
22
23
24
25
26
27
28
29
30
31
32
33
34
35
36

Vidy
Rga
Kla
Niyati
Purua
Prakti
Buddhi
Ahakra
Manas
rotra or ravaa
Tvak
Cakus
Jihv or Rasan
Ghra
Vk
Pi
Pda
Pyu
Upastha
abda
Spara
Rpa
Rasa
Gandha
ka
Vyu
Agni or Tejas
pas
Pthiv

la
la
ra
ya
ma
bha
ba
pha
pa
na
dha
da
tha
ta
a
ha
a
ha
a
a
jha
ja
cha
ca
a
gha
ga
kha
ka

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Tattva or categories of Manifestation

From the Mantra-s or Seed Syllables arise thirty-six tattva-s as you saw
before. The word "tat" means "that", and "tva" something like "ness".
Thus, "tattva" would mean "thatness". A tattva is a rather stable level of
reality. Think of it as a specific frequency. According to Trika, there are 36
tattva-s, in short, 36 different frequencies. For example, the "intellect" is
the tattva 14. This intellect works on a well-defined level of consciousness.
In other words, a tattva is a definite category of Manifestation. Please,
read a more detailed description of the tattva-s here. The Universal

Manifestation is made following an order, and not without rhyme or

reason. Thus, you will find that the tattva-s are ordered following, at least,
two definite patterns. Look at this chart:
TATTVA
(CREATION'S
LEVEL)
1. iva
2. akti
3. Sadiva or
Sdkhya
4. vara
5. Sadvidy or
uddhavidy
6. My
7. Kal
8. Vidy
9. Rga
10. Kla
11. Niyati
12. Purua
13. Prakti
14. Buddhi
15. Ahakra
16. Manas
17. rotra or
ravaa
18. Tvak
19. Cakus
20. Jihv or
Rasan
21. Ghra
22. Vk
23. Pi
24. Pda

1st CLASSIFICATION

2nd CLASSIFICATION

Even though they are known as

the first two tattva-s or categories,
uddhdhv or Pure
they are really the origin of all
Course
Manifestation.
[the course or "adhv" in
The divine tattva-s in which
which the true nature of the
"Idam" or universe emerges apart
Divine Self is not still
from "Aham" or I. However, this
veiled]
universe is "ideal" and remains in
complete unity with Aham.
These are the tattva-s of the
Auddhdhv
conditioned individual
or Impure Course
experience. They turn, as it were, [the course or "adhv" in
the Supreme Experient or iva into which the true nature of the
a miserable individual that is
Divine Self is veiled]
utterly powerless, ignorant and
devoid of real will.
These tattva-s are called the
tattva-s of the conditioned
individual, as they are the result
of the diligent work of My and
her Kacuka-s.
These tattva-s form the
Antakaraa or Inner (Psychic)
Organ, because they look after all
mental operations.
These tattva-s are called the
Jnendriya-s (Powers of
perception), on account of their
helping the mind to perceive the
world around.
These tattva-s are called the
Karmendriya-s (Powers of
action), on account of their

25. Pyu
26. Upastha
27. abda
28. Spara
29. Rpa
30. Rasa
31. Gandha
32. ka
33. Vyu
34. Agni or
Tejas
35. pas
36. Pthiv

allowing the mind to operate on

These tattva-s are called the
Tanmtra-s (Subtle elements),
since they form the subtle
framework which the material
world will be build upon.
These tattva-s are called the
Bht-s or Mahbhta-s (Gross
elements), since the entire
material gross world is composed
of them.

For more information on Tattva-s, see Tattvic Chart.

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Pada or Full-fledged Words

Pada is composed of Mantra-s or Seed Syllables. Pada is simply a fullfledged word that is mentally and externally pronounced by an individual.
The entire world consists of many sub-worlds, and each of these subworlds is manifested by a group of definite Pada-s or words. For example,
the musicians have a set of words that they use to manifest... music. They
also use musical notes, which are forms of Pada too. Through these
specific Pada-s, two musicians can understand each other despite one
lives in China and the other in Peru. The specific Pada-s pertaining to
music science allow that very music to be manifested in this world.
Another example might be the specific Pada-s you find in computer
programming, Mathematics, Yoga, etc. Let alone the different languages
that reside in this planet, which constitute real autonomic worlds of Pada-s
in themselves.
Likewise, there are subtler Pada-s which form mental, causal and divine
worlds. For example, the venerable Mantra "Omm nama ivya" (
) is a clear sample of three divine Pada-s. When you pronounce that
Mantra on the gross stage (with the physical tongue), you get a particular
experience, which is a world manifested by them but at a material level.
After that, you stop pronouncing it with your gross tongue and start doing
it with your subtle tongue (your mind). Now you get a different experience,
which is another world manifested by the sacred formula, but at mental

level. Then, you get completely absorbed into profound meditation, and
you keep pronouncing the Mantra but in a causal way (with the tongue of
your causal body... no, I am not crazy). And there, in the "dark" causal
body, you get a different type of experience, which is again a world
manifested by the Packarmantra (an epithet of the sacred Mantra)
within the causal sphere. Afterward, you enter the divine world of the
fourth body, and start pronouncing the Mantra in a supracausal way (with
your supracausal tongue... I am still sane. Consequently, you obtain a
divine experience, which is again a world manifested by "Omm nama
ivya" but now at a supracausal level, and so on. Got my point?
Granted, the subject is much more complicated... but this is enough for
you now. Various scriptures give different descriptions of Pada, which will
make you even more confused. Hence, that is not important now for you.
Now, let us study the "worlds" or "Bhuvana-s" manifested by these very
Pada-s or Full-fledged Words.
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Bhuvana or Manifested Worlds

As I told you before, the Pada-s brings about Bhuvana-s or worlds of
experience. There are infinite Bhuvana-s, no doubt, but they can be
grouped conveniently. According to my present knowledge, there are two
ways to do that. As a result, the final number of Bhuvana-s will differ.
It is to be noted that there is a big difference between those two
interpretations. For example, the first way to group Bhuvana-s (which I will
describe in detail) assigns 10 and 5 Bhuvana-s to ivatattva (first tattva)
and aktitattva (second tattva) respectively. The names of the worlds
residing in ivatattva are as follows:
Anrita (the world devoid of categories in which there is no support);
Antha (the world without a Lord, that is, there is no Lord higher than iva
here); Ananta (the infinite world); Vyomarpi (the world full of the allpervading space of Consciousness); Vyapin (the omnipresent world);
rdhvagmin (the world going upward); Mocik (the world of those who
have become free from all limitations); Rocik (the pleasant world);
Dpik (the illuminating world) and Indhik (the flaming world).
In turn, the Bhuvana-s residing in aktitattva are the following:

ntyatt (beyond Peace); nti (Peace); Vidy (knowledge); Pratih

(point of support) and Nivtti (cessation). As you can see, these names
coincide with those of the five Kal-s.
However, the second way of grouping Bhuvana-s states that there is no
world in iva and akti. Really interesting. As no world is around there,
there is no experience as such. It is only an Experience without any
experience. Something difficult to explain and understand by using limited
terms at this gross level of speech.
Regarding the rest of worlds, the numbers assigned by each of those two
viewpoints will also be different from each other. But, enough of this... see
it by yourself:
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A Chart summarizing all that was taught

Through a simple chart, I have wanted to summarize all I taught you
throughout this page. The chart shows only the Vcya side of the universal
manifestation, that is, the sequence Kal-Tattva-Bhuvana. As I explained to
you previously, the Vcya side is brought about by the Vcaka side.
Vcaka side is composed of the sequence Vara-Mantra-Pada. Together,
both sequences of the Vcya and Vcaka sides constitute the celebrated
aadhv (the Six Courses). The entire process of Creation follows those
six courses at every moment, right now. All Pada-s (fully formulated words)
that you mentally or physically utter, come from a higher level known as
Mantra, which in turn is derived from Vara. In other words, the material
world comes from a higher order of reality. The higher the world, the
subtler it is. Pada produces the Bhuvana-s or Worlds, while Mantra and
Vara manifest Tattva-s (Categories of Creation) and Kal-s (Primeval
Powers) respectively. All this universe is only the play of aadhv, which
is born from akti Herself (the Power of iva). What else might I say about
this?
Study the chart with respect and attention. Note that I have explained in
detail the worlds given by the first way to group them, but only indicated
the number of worlds assigned by the second interpretation. Also note that
some worlds, even though at different levels, may have the same name:
VCYA SIDE
KAL-S
TATTVA-S

BHUVANA-S (Worlds)

(Primeval
Powers)

(Categories 1st Interpretation

2nd Interpretation
)
(226 worlds)
(118 worlds)
Anrita
Antha
Ananta
Vyomarpi
Vypin
(1)IVA
10 worlds
rdhvagmin
No world
Mocik
(note that there are
NTYATT
Rocik
15 worlds according
Dpik
to the first
Indhik
interpretation)
ntyatt
nti
5 worlds bearing
(2)AKTI
Vidy
the names of
Pratih
the five Kal-s
Nivtti
1 world in the
abode of
(3)SADIVA Sadivabhuvana
Icchakti
(Power of Will)
ikha
8 worlds bearing
rkaha
the names of
Trimrti
the eight
Ekarudra
Vidyevara-s or
Ekanetra
Lords of
ivottama
Knowledge, as
Skma
these worlds are
17 worlds
(4)VARA
the abodes of (note that there are
NTI
those
also 17 worlds
resplendent
according to the first
beings who are
interpretation)
Ananta
the whole time
passing
knowledge on
humankind
(5)SADVIDY
Manonman
8 worlds in the
Sarvabhtadaman
abode of
Balapramathan
Kriyakti
Balavikara
(Power of
Kl
Action)
Raudr

(6)MY

(7)KAL

Jyeh
Vm
Anguhamtra
nta
Ekekaa
Ekapigala
Udbhava
Bhava
Vmadeva
Mahdyuti
ikhea

Ekavra

Pacntaka
(8)VIDY

VIDY

ra

Piga
(9)RGA

Jyoti
Savarta

(10)KLA

(11)NIYATI

Krodha
Ekava
Amanta
Aja
Umpati
Pracaa

(12)PURUA

Ekavra
na

8 worlds in the
dark void of
Ignorance

2 worlds in the
Kacuka or
Sheath that
limits the divine
iva's
omnipotence
2 worlds in the
Kacuka or
Sheath that
limits the divine
28 worlds
iva's
(note that there are
omniscience
also 28 worlds
2 worlds in the
according to the first
Kacuka or
interpretation)
Sheath that
limits the divine
iva's will
2 worlds in the
Kacuka or
Sheath that
limits the divine
iva's bliss
5 worlds in the
Kacuka or
Sheath that
limits the divine
iva's power of
consciousness,
which is
omnipresent
7 worlds in the
individual soul

(13)PRAKTI

(14)BUDDHI

(15)AHAKR
PRATIH
A
(16)MANAS
(17)ROTRA
(18)TVAK
(19)CAKUS

Bhava
a
Ugra
Bhma
Vma
rkaha
Auma
Kaumra
Vaiava
Brahma
Bhairava
Kta
Akta
Brahma
Prajea
Saumya
Aindra
Gandharva
Yaka
Rakas
Rkasa
Pica
Sthalevara

Sthlevara

(20)JIHV
(21)GHRA
(22)VK
(23)PI
(24)PDA
akukara
(25)PYU

(26)UPASTHA
(27)ABDA

Klajara
Maalevara

8 worlds in the
undifferentiated
origin of matter

9 worlds in the
intellect

56 worlds
1 world in the (note that there are
ego
58 worlds according
1 world
to the first
comprising the
interpretation)
mind and the
first four
Jnendriya-s
(Powers of
perception)
1 world
comprising the
last Jnendriya
(Power of
perception) and
the first four
Karmendriya-s
(Powers of
action)
5 worlds
comprising the

(28)SPARA
(29)RPA
(30)RASA
(31)GANDHA

(32)KA

(33)VYU

(34)AGNI

(35)PAS

NIVTTI

(36)PTHIV

Mkota
Drvinda
Cakalaa
Sthu
Svarka
Bhadrakara
Gokara
Mahlaya
Avimukta
Rudrakoi
Vastrapda
Bhmevara
Mahendra
Attahsa
Vimalea
Nala
Nkala
Kuruketra
Gay
Bhairava
Kedra
Mahkla
Madhyamea
Amratka
Jalpea
raila
Haricandra
Lakuli
Prabhti
Dii
Mui
Vidhi
Pukara
Naimia
Prabhsa
Amarea
Beginning with
Bhadrakl and

last
Karmendriya
(Power of action)
and the five
8 worlds in the
tattva
comprising the
space

8 worlds in the
tattva
comprising all
that is gaseous

8 worlds in the
tattva
comprising all
that contains
heat and color

9 worlds in the
tattva
comprising all
that is liquid

108 worlds in
the tattva

16 worlds
(note that there are

ending in Klgni

comprising all
that is solid

108 worlds according

to the first
interpretation)

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Concluding remarks
You have learnt plenty of important things. In Trika 1 (English), Trika 2
(English), etc., you had learnt about the tattva-s, but now you know that
Tattva is only one of the six courses of the Universal Manifestation. Above
36 tattva-s lie five Kal-s or Primeval Powers, and below those tattva-s lie
226 (or 118) Bhuvana-s or Worlds. And this is the Vcya side alone. On the
Vcaka side, there are other three courses (Vara, Mantra and Pada) that
bring about Kal, Tattva and Bhuvana.
You have also learnt that a movement in the macrocosm has its
counterpart in the microcosm. For example, the display of the universe
from iva down to Pthiv has its counterpart in the display of the Cakra-s
(centers where pranic energy is stored and redirected) from Sahasrra (at
the crown of the head) down to Mldhra (at the base of the spinal
column). And at the same time, the upward movement of akti wishing to
realize Her own true nature again, is microcosmically represented as
Kualin going up through the subtle channel called Suumn.
The Vcaka side is You, iva, while the Vcya side is the product of Your
own Power or akti, who is one with You too. iva and akti are forever one
and the same thing... You. If you do not understand that and think that
iva and akti are two people living in a remote place or "deep" within
you... then, you have not understood the core of Trika or Non-dual
Shaivism of Kashmir. You can learn by rote plenty of Trika scriptures, but if
you do not realize that You are iva, all that is useless. Your reading the
scriptures should make you realize your inherent unity with iva. That is
why they are to be read with respect and attention. After that, ponder over
the teachings exhibited in those scriptures, and realize that You are the
Divinity. Best wishes... see you soon.

Tantric ritual 1 - Non-dual Shaivism of Kashmir

The ritual begins

1.
2.
3.
4.
5.
6.
7.
8.

Introduction to Tantric ritual

1.
Significance of the Tantric ritual
Tricapea: The three slaps
2.
Vighnavighta or Bhtpasraa:
Removal of obstacles
Yajrambha: The ritual begins
3.
Aganysa: Touching parts of one's
body
4.
Karanysa: Touching the hands with
the hands themselves
5.
Granthibandhana: Tying the (higher)
6.
knot

Digbandhana: Binding up the

quarters
Yantrapj: Purification of the
Yantra (as well as its accessories
and seat)
Iadevatpj: Worship of the
chosen deity
Prapratih: Infusing vital
energy into the Yantra
Concluding Remarks
Further Information

Introduction to Tantric ritual

Gabriel Pradpaka --wrongly-written Pradipaka--, once again. This
document is the first one of a series of documents dealing with Tantric
Ritual. Since there are innumerable ways to perform ritualistic worship
according to Tantricism, I decided to outline a "standard" ritual which may
be used as a framework in order to understand the core behind all
intricacies and complexities of a Tantric ritual. Thus, you may find some
rituals placing a particular purificatory act here and not there and the
like... but, if you understand the core, the rest will be a piece of cake. I will
be teaching you a "standard" arrangement of acts to be performed during
a Tantric rite, but it may vary "a little" sometimes. Every Tantric group has
a special form "to do" the things, you know. However, the sense of a
Tantric ritual remains the same: "To realize a higher reality". There are
specific rituals only intended to achieve some minor purpose (e.g. "to
bring good luck to one's own life", "to subjugate the enemy" and so on).
Obviously, I am not interested in this kind of adoration. My explanation will
be only concerned with those rituals wherein the Supreme Being is
worshipped and realized.
You may wonder, "How did this guy come to build a standard framework
for most Tantric rituals?" It is not something to be done overnight, be sure,
hehe! Not at all. I studied, studied, studied, studied, studied and... studied.
After that, I performed rituals, performed rituals, performed rituals,
performed rituals, performed rituals and... performed rituals. I do not know
any other way than this to understand rituals or anything else. Theory and

practice, that is the only way to success that I know. I have been studying
and performing rituals for years, and thus I could understand the core of
the ritualistic worship according to Tantricism. So, I will be regurgitating
this sacred food known as Tantric ritual into your mind gradually. Do not be
in a hurry. Try to understand completely a particular subject before
advancing to the next one. Well, let us get down to work.
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Significance of the Tantric ritual

The ancient Vedic scriptures state the existence of four Yuga-s or Ages,
viz.:
Ktayuga or
Satyayuga
Tretyuga

Dvparayuga

Kaliyuga

An age of wisdom and prosperity whose duration is

1,728,000 years of men
An age in which the original wisdom and prosperity of
Satyayuga has decreased a little; its duration is 1,296,000
years of men
An age in which the original wisdom and prosperity of
Satyayuga has decreased even more; its duration is 864,000
years of men
An age in which the original wisdom and prosperity of
Satyayuga is almost nonexistent; its duration is 432,000
years of men

The current Kaliyuga began the 18th of February, 3102 BC Thus, we have
been living in this horrible Yuga for about 5,100 years. As it lasts 432,000
years according to the Vedic tradition, about 426,900 years are left...
gh! If someone does not still understand what the Kaliyuga is, my advise
for him/her is to read a good book dealing with the history of mankind for
the last 5100 years, hehe!
Thank God, these cosmic ages affect the mankind as a whole... but a
particular individual might escape from their influence if he/she is
intelligent enough. In short, one could live in Satyayuga despite the rest of
mankind is living in Kaliyuga. Well, this is a different subject which I will
explain to you on some occasion. As I said, the Vedic scriptures state the
existence of four Yuga-s or ages. At daybreak of Kaliyuga, all "Yaja-s" or
worship rituals were mostly abandoned. You may wonder, "Why?" The
reason is simple: "The Vedic scriptures declare that the Yaja-s or rituals of
worship are no longer necessary in Kaliyuga". Only the chanting of the

sacred name of the Lord is enough in Kaliyuga. This is so because each of

the Yuga-s has a specific "set" of practices which "should not" be
performed in a different age due to either their inherent difficulty or
uselessness. For example, in many Vedic rituals the different accessories
to perform the ritual are really "expensive" or difficult to gather together.
For an average individual of Kaliyuga, it is really difficult or even
impossible to get all those elements.
Here you are the practices that you must do in each of the Yuga-s in order
to achieve Final Liberation according to the Vedic scriptures:
(1) In Satyayuga, meditation (Dhyna) is the key to Liberation
(2) In Tretyuga, sacrifice (Yaja) is the key to Liberation
(3) In Dvparayuga, worship of the deity (Pj) is the key to Liberation
(4) In Kaliyuga, the repetition of the names of God (Nmasakrtana) is the key
to Liberation

As you see, Yaja or sacrifice (its older meaning was "worship") is not
recommended for the current era by the Vedic scriptures.
Thus, the Vedic Yaja-s were pushed aside in the dawn of Kaliyuga
because they were useless. Nonetheless, Tantricism (whose line of thinking
was opposite to the traditional Vedic one) took these forsaken Yaja-s,
reworked them and used them as a primordial practice so that a person
may achieve Enlightenment through them. Tantricism is responsible for the
upholding of those ritualistic practices, otherwise they had been forgotten
and lost a long time ago. Besides, those expensive and difficult-to-get
accessories were replaced by different elements which were symbolic of
the former. All accessories that were not "at hand" were substituted by
some substance or item which acted as a symbol of them. Good idea, isn't
it?
One of the features of a Yaja is that it uses a Yantra (mystic diagram)
together with appropriate Mantra-s (sacred words) (If you want to learn
more about Mantra-s, go to Meditation 3). I could say that a Yantra is
really a "visual" Mantra. Of course, this is approximate but at the same
time it is a useful definition of the word. The Highest Reality (Paramaiva)
is also known as Parabindu (the Supreme Bindu). The word "bindu" has
many meanings, being "dot and knower" the main ones in this context.
Paramaiva (the Supreme Bindu) is split into two realities: iva and akti.
iva is the silent Witness within oneself. He is not affected by anything. He
is always Pure. He is the "I" in all. You are Him indeed. In turn, akti is His

Power. akti manifests all the universe just for His delight. She makes iva
a Knower or Witness by giving both I-consciousness and knowables to Him.
Well, it is a long story... go to the documents under Trika section if you
want to learn more about it.
iva is formless, while akti has a form. When iva assumes a form, He is
turned into akti; and when akti loses Her form, She is turned into iva.
This is so because iva and akti are really one entity. I am speaking of
them as "two" entities for the sake of their study. iva is associated with
Nda (divine sound) while akti is associated with Bindu (divine form).
Divine sound and divine form (Nda and Bindu) will be later transformed
into subtle sound and form... and then into gross sound and form...
through a process of successive contractions (Go to Trika section and read
all documents there; besides, go to theTattvic Chart too). So, the gross
sounds and form that you are perceiving "right now"are really the final
outcome of those two divine principles: Nda and Bindu (iva and akti).
You might argue that since sounds and forms are coming directly from
Nda and Bindu they may be used as a kind of vehicle intended for
carrying you back to iva-akti. And you are thinking exactly as the
ancient sages did. Thus, a Yaja is a mixture of Mantra-s (Nda) and Yantra
(Bindu). They are not mingled with each other at random anyway. Not at
all. There are specific Mantra-s for specific Yantra-s. It is quite a science
which I begin teaching you now.
Yantra in conjunction with the proper Mantra-s is able to take you to the
original Source of them both: Nda-Bindu. When you concentrate on a
Yantra, you are really contemplating on the divine Bindu Itself. Even
though I have translated "Yantra" as "mystical diagram", it has several
meanings. One interesting meaning is: machine. And yes, it is a kind of
"spiritual machine" from a certain viewpoint. This machine generates
"spiritual awareness" for all people coming in touch with it during a ritual.
But, this machine is inert without the Mantra-s, which are the "software"
activating the "hardware" known as Yantra. Well, I will teach how to do this
later, when I speak of Prapratih.
We will use the most celebrated Yantra known as ryantra. This Yantra is
an "impersonal" one, that is, you can use it with any kind of deity (male or
female). You may wonder, "Are there personal Yantra-s?" Yes, there are. For
example: Klyantra, which is only intended to be utilized with the goddess
Kl. This is only one example, but there are a lot more. The entire ritual is

concerned with making a person conscious of his own Self.

The sequence in the ritual is Unity-Duality-Unity. It is just as the sequence
followed by all universal processes: They emerge from the One without a
second (Paramaiva), they last for a while and they are lastly dissolved
back in the Highest Reality. Therefore, at the commencement of the Yaja,
the yog attempts to be as conscious of his unity with Paramaiva as
possible. He uses different methods to achieve that, as you will see later
on. Afterward, in the middle, the yog realizes the colossal quantity of
akti-s or powers arising from the Supreme Self. This is a stage in which he
experiences duality. At the end of the ritual, he is forced to recognize that
duality is merely a fleeting appearance. Just Paramaiva IS. So, he is drawn
in back to his own Self. You may wonder, "what is the point of passing
through the dual stage if one is able to perceive the unity from the
beginning itself?" Well, that is a good question certainly. The answer might
seem strange maybe: "Unity and duality are really the two sides of one
coin. Neither are the Highest Reality. I am simply using them as a vehicle
to realize Paramaiva". As the "I" is always accompanied by "am", whether
or not "am" is written or pronounced --try to separate them--, unity is
always accompanied by duality. You may be in unity for a while, but you
will have to return to duality sooner or later, and vice versa. That is why,
you have two choices: (1) Continuing to fall prey to this pair of
opposites, or (2) Using it as a tool to realize the Supreme Truth
situated beyond unity and duality. Instead of fighting against the
oscillating movement from unity to duality and from duality to unity, the
yog utilizes it as a means to perceive the Core of all: Paramaiva.
So, a ritual is concerned with all that I said to you. The preparations for the
ritual begin now... get ready!
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Tricapea: The three slaps

The entire ritual is a meditation. And what is to meditate? To meditate is to
realize one's own nature, is to become conscious of the Essence in oneself.
In all that we do, the relationship Perceiver-Perception-Perceived is
constantly shining forth. I (iva) am the Perceiver who is the Supreme
Being. That which is Perceived is akti or Divine Power that firstly gives Iconsciousness to me and then takes the form of the knowables. iva (I)

and akti (am) are the core of all, and thus they are continuously
remembered in every way you may imagine during a ritual. What else
could be adored apart from them? They are the Creators and the real
owners of all here. And they are yourself, myself and everyone. When one
can keep this in mind, he is fit to begin with the preparations for the ritual.
In order to gradually become conscious of iva-akti, that is, the Highest
Reality, you have to perform a rite consisting of three slaps after sitting in
a appropriate yogic posture (Padmsana, Sukhsana, etc.) as for
meditation. Each of them has an important symbolic significance. Before
beginning with Tricapea, you should know the following: There is an
everlasting triad known as Kula in Tantricism. The three members of which
it is composed are as follows:
THE EVERLASTING KULA
a) Perceiver or knower (You, the Subject, the Supreme iva)
b) Perception or knowledge along with the process of knowing (carried out by
mind and senses, which are manifestations of akti, the Divine Power of iva)
c) Perceived or knowable objects, which are manifestations of akti, the Divine
Power of iva

Every slap symbolizes one of these three members of the sacred and
eternal Kula.
1) "The whole universe is my own Body". This should be the
awareness accompanying the first slap in the feet. As you slap them, you
realize that everything is yourself. All objects are eternally oriented to you
(iva), all is revolving around you (the Highest Being). This knowledge and
understanding permeate your entire self. The feet are the lowest part of
the body and consequently they are in close contact with the "earth"
which is here symbolic of "matter". Therefore, the feet are used to make
you realize the grossest aspect of the universal Manifestation, that is, the
perceived or knowable objects. A feeling of unity with all objects is now
pervading your awareness. This "feeling" indicates that the first slap has
been really fruitful.
2) "The means of perception (mind and senses) as well as the very
process of knowing are myself". This should be the awareness
accompanying the second slap in one hand. As you slap the hand, you
realize that your own mind and senses together with their processes of
knowing internal and external objects are yourself. You feel that mind and
senses are pure akti who is without any limitation. They have arisen

because of the Delight and in that Delight Itself they are finally dissolving.
The reason for choosing the hand as the target of the second slap is the
following: "The hand symbolizes that which apprehends or takes. Mind and
senses apprehend and take, as it were, the knowable objects". An
objection could be raised:"What is the need of mind and senses? Is the
Supreme Knower known as iva not able to perceive without the aid of
mind and senses?" The answer is simple: Why not? The problem resides in
that you think of all as consisting of different realities called: the Knower,
mind and senses, and the knowables... but everything is just iva. We
assign names and appellatives to them only for the sake of convenience.
We want to study them and it is convenient to designate them by using
different terms. However, this would be a mere Vikalpa according to the
sage Patajali. It is a verbal and useful knowledge about something that is
nonexistent. iva (You) is the mind, is the senses and is all objects. There
is no separation at all as a matter of fact. And of this constant unity I am
trying to become conscious through Tricapea and in fact, the entire Yaja
or ritual.
3) "I am the Perceiver, I am iva, the Supreme Lord". This should be
the awareness accompanying the third slap in one cheek. As iva, you are
not separate or different from anything. You are not in a particular place
either, but you are all-pervading. The sensation of being in a particular
spot called "here", it is only a creation of your akti or Divine Power. If you
pervade all, where did the notion of residing in one place come from? All
that was the playful movement of akti, who loves to delude iva.
Nonetheless, even though iva and akti seem to be two, they are really
one. That is your mystery, oh iva! The reason for choosing the face as the
target of the last slap is the following: "The face is the area wherein you
generally feel yourself as a witness or perceiver in wakefulness. You feel
that you are perceiving from there because the senses are situated at that
point." However, you are nowhere indeed, hehe! The third slap works as a
kind of alarm clock... "hey iva, wake up!... you are not this limited and
boring being called... but the Highest Reality!"
Well, this is the meaning of Tricapea. And now, Vighnavighta or
Bhtpasraa (Removal of obstacles).
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Vighnavighta or Bhtpasraa: Removal of obstacles

In order that nothing may disturb the unfolding of the Yaja you are bound
to perform now a special rite known as Vighnavighta or Bhtpasraa
(Removal of obstacles). Thus, you chant a particular Mantra invoking
Gaea. Who is Gaea? Oh, he is one of the two sons of the god iva
(Puric iva not Tantric iva, careful!). Although he has a human body, he
has the head of an elephant. The "personal" stories about this god are
many indeed, but the important point here is his power to remove
obstacles. The "personal" images of the gods should be considered as
icons. The presence of these icons in Indian culture does not indicate mere
polytheism as lots of people think, but a cool way of relationship between
the universal energies and oneself. This idea is being used in computers
nowadays. You do not believe me?... look at your desktop. You may see
several icons surely there on the screen. You do not see the real
"programs" stood for those icons but only those colorful tiny images.
Likewise, the personal form of the deities are actually "icons" representing
powerful energies which are experienced indeed but "unseen". It is
difficult to ask the invisible and all-pervading energy that dissipates
obstacles to remove them for the Yaja to unfold smoothly. However, it is
very easy to chant a few Mantra-s in honor of Gaea and contemplate on
his form whether mentally or by using a picture of Him. This is not
polytheism but a good manner to ask for help. There is only one God, but
He has manifold manifestations and functions. This should be clearly
understood if you want to advance positively in the ritual. There are
several Mantra-s, mainly the Bjamantra (seed Mantra) sacred to Gaea:

Gamm
To this Bjamantra other Mantra-s are generally added in chanting (e.g.
Namo gaeya vighnevarya; "Salutation to Gaea, the lord who
removes the obstacles"), but the important thing is your attitude of
reverence. Your devotional attitude is crucial in attracting that
compassionate power pushing away all obstacles to the Yaja. Let us get
ready because the ritual is beginning now...
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Yajrambha: The ritual begins

The ryantra (the Yantra or mystic diagram used on this occasion) is
brought and placed on a wooden base or pedestal. The ceremony is full of
a devotional attitude, that is, one does not merely bring the Yantra and
place on the base as if it were a common object. Not at all. One must
perform that act with a mind completely absorbed in devotion to the deity
which he has chosen to worship in this Yaja. When a ritual is performed, it
is always in honor of a particular deity. The "deity" is not simplyanother
"god" or "goddess" (this is not polytheism) but an aspect of the One
without a second. For example, one could worship the goddess Lakm that
is the icon representing spiritual and mundane wealth. Or else, he could
worship the goddess Sarasvat that is representative of spiritual
knowledge. Thus, you may choose whatever aspect you wish or need to
adore in a particular point of your life.
I will explain now again to you the significance of a Yantra: The term Yantra
literally means "machine". It is really a machine of meditation. Just as a
Mantra works at a sound level and gives easy access to a meditative state,
so a Yantra brings about the same results but through visual forms. When
you repeat a Mantra, your mind takes on the form of that sound. Likewise,
when you contemplate on a Yantra, your mind takes on the form of that
image. And, since both gross Mantra and Yantra areapproximate
representations of one's essential Self (I said "gross" to denote their
aspect as external sound and form; of course, there are subtle aspects of
Mantra and Yantra though), when you concentrate your mind on the
appropriate Mantra or Yantra, it assumes the form of that Ultimate Reality.
And I said "appropriate" because even though each word and form is in
fact a Mantra and a Yantra, there are certain "designs" which are more
auspicious to achieve the spiritual goal of revealing the essential Truth.
That is easy to understand. For example, you do not love all people equally
despite they are all human beings. Love could arise when you see your
loved ones because those forms have been associated with love. But,
when you see any other person, you possibly do not feel that very love.
This is a common experience. Yes, yes, this should not be so... one should
feel love for all, but what the hell!, we are all beings living in a constant
delusion unfortunately. Our thoughts are generally like this: "I am the
body, I need this, I need that, I love this person and not that one, I like
this, I do not like that, I am so young, I am so old, etc.". In short, no

spiritual awareness... just mundane thoughts leading us to pain and

unhappiness in the long run. For that reason we are performing the ritual,
in order to be conscious of a universal Reality which is not partial as our
limited minds at all. After the Yaja, our thoughts should be: "I am not the
body, I am completely pleased and content in myself, I love all beings in
this universe, I am the eternal Self in all, I am supremely happy, I do not
need anything except this Bliss, etc.". These are thoughts of a superior
person. You perform a Yaja to enjoy real Joy, not to strengthen the
delusion in you. This is lastly the goal of a Yaja and any other spiritual
practice.
Well, you will have to perform Aganysa now:
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Aganysa: Touching parts of one's body with the fingertips

Before starting the meditation machine or Yantra, you must get ready. This
is vital in order to have the Yantra properlystarted. If the Yantra is not
adequately started, the rest of the ritual is useless and unfruitful indeed.
However, if the start is a good one, you make certain that the entire
process will go on successfully right to the end. In all processes (spiritual
or not), there must be a good start and a good ending. A good start is a
sure sign that the subsequent process will go on very well, that is, it is a
sure sign that the process will hit the target. In turn, a good ending puts an
end to all further unwanted consequence of the aforesaid process. If a
Yaja is not well finished, there will be possibly certain akti-s or energies
bringing about confusion and infatuation at the end of it (e.g. people
gossiping immediately after the ritual). That is why, you have to perform
Aganysa now, at the beginning, and some other practices at the end of
the Yaja.
"Nysa" is derived from the verb "nyas (ni-as)" --to place or apply, put
down or insert, etc.". In Tantra, "nysa" means "to place one's own
attention on something". There are many kinds of Nysa-s, but you will
use only Aganysa this time. "Aga" means "body or limb". Thus,
"Aganysa" is "to place one's own attention on different parts of the
physical body". You may perform this in three ways: (1) Mentally: You pay
attention to this part and then to that one, and so on; (2) With the help
of a flower: You place a flower on the particular part of your body which

you wish to pay attention to; and (3) With the help of your hand: You
join the thumb and the middle finger and place them over the area of you
body which you want to become conscious of. Some say that you should
actually touch your body with the fingers, while others affirm that the
fingers should not touch the skin but they should be placed over the zone
without touching it at all. The first type of Aganysa, that is, "the mental
one", is generally used when you practice Nysa over the Cakra-s. Since
you cannot touch the Cakra-s with your physical hands, mental Nysa
must obligatorily be practiced in this case. The second type, as well as the
third one, is practiced directly over the various parts constituting the gross
body.
You will perform the third kind of Aganysa in this ritual. Fifty-one regions
of the body will be touched. Each of those regions is associated with a
particular sound. For instance, the sound:

Amm
--it sounds like "ang"-- is associated with the hair. Therefore, you join the
thumb and the middle finger together and place them over your own hair.
At the same time, you repeat the aforesaid sound, that is to say, .
The sounds are approximate representatives of those emitted by the
vibrations circulating through a particular area. Every part of your body
produces a certain sound pattern. By means of the Sanskrit sounds, you
tune in the region over which I perform Nysa. This natural and
spontaneous tuning is really a subtle and profound awareness harmonizing
all parts of your body. Aganysa makes you pay attention to your entire
physical body, and that simple act places purity there wherein there was
apparently impurity. Truly, there is impurity nowhere. The notions of
impurities are just that, "notions". All this is the Pure Self, the Infinite
Consciousness, the Immaculate Reality forever. The practice of Nysa
makes you realize that.
Together with the main aforesaid sounds, you also repeat a salutation to
the respective area of your body. For example, at the same time you touch
the tips of the hair with your thumb and middle finger joined, you
pronounce along with a salutation, this way:
-- Omm amm nama kenteu -- Omm amm salutation (nama) on
the tips (anteu) of the hair (kea). The sacred Omm word is added to give

further support to your salutation. Omm is generally used as an auspicious

way of both beginning and/or finishing a salutation.
So, the function of the salutation is concerned with polishing the original
sound associated with a particular part of your body. It works just as the
fine tuner improving the reception of a specific wave. With this
improvement, your consciousness of that bodily area will increase
accordingly. And with the help of that augmented body awareness, you will
be able to attain to higher levels of consciousness. Got it?
Well, next step is Karanysa...
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Karanysa: Touching the hands with the hands themselves

The hands are the "kara" or doer of the ritual. Therefore, it is very
important for you to become conscious of them. Through certain main
sounds (e.g. "Vaa") and specific salutations (nama), you come to realize
that your own hands are the Pure Self. The hands are of the nature of
"going and taking". By means of Karanysa, I perceive their nature and
identify it with the Supreme Power of Action (Kriyakti) of the Supreme
Reality. This should be your consciousness as you perform Karanysa.
Thus, after practicing Nysa (both Aga and Kara) you realize that your
physical body is only a manifestation brought about by the Creative
Delight of iva. You also realize that, as a matter of fact, there is no real
impurity in it because even an apparent taint is a form of iva, your own
Self. Keeping firmly this realization in your mind, you perform
Granthibandhana now.
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Granthibandhana: Tying the (higher) knot

With the thumb and the middle finger joined together, you place them on
the space between the eyebrows. Then, you repeat Omm twenty-seven
times. This simple act makes you realize that You are the Witness (iva) to
the whole Yaja. You are the Supreme Self perceiving this ritualistic
ceremony which is Your own Body. There is no separation at all among
Witness and That which is witnessed. Everything is experienced as "I AM",
as iva-akti.
What is the (higher) knot or "granthi"? In this context, I am not referring to

the knot or granthi existing within jcakra (the Cakra known as j

which is situated in the middle of the cranium on a level with the space
between the eyebrows), but rather to the particular "consciousness"
dwelling there in wakefulness. Even though the Witness or iva is actually
all-pervading and beyond all states of consciousness, the sensation of
being a Witness is generally felt in that region during the waking state.
This act of tying the (higher) knot is a kind of Nysa indeed. It is very
important because by making you realize that You are iva, the Eternal
Witness to all, it lays solid foundations for the entire structure of the ritual
to be built on adequately. If you perform a Yaja but at the same time
ignore that You are Him, you are wasting your time really, because the
goal of the ritual is concerned with the recognition of your own essential
nature or iva. If you do not strive to get that identification with iva, the
Yaja is unfruitful. How are you supposed to attain to unity with the
Supreme Being if you do not try to identify yourself with Him? Think about
it.
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Digbandhana: Binding up the quarters

You bind up the ten quarters (E, O, N, S, NE, SO, SE, NO, Zenith and Nadir)
by snapping your fingers in the respective direction while simultaneously
repeating Omm. You do not need to get a compass because spiritually
speaking East is always in front of you and West is behind you. In turn,
North is on the left and South is on the right. Thus, it is easy to determine
NE, SO, SE and NO. Finally, Zenith is located above and Nadir below. You
simply snap your fingers in the respective direction and at the same time
you repeat the sacred mantra Omm. It is easy.
Every quarter is a akti or power that bestows a sense of spatial location
on the Witness. Although iva is beyond space, He manifests ten akti-s in
the form of the ten quarters in order to experience space. After that, the
Highest Self brings about the notion of time and so on. Thus, the entire
universe is manifested from His own Heart or Core. And that iva is You.
When the ten quarters are manifested, you feel that you are here but not
there and consequently the seed of ignorance regarding Your allpervasiveness has been sown. Then, as I told you before, the seed of time
is deeply sown too. And these two seeds, with the help of others seeds of

nescience, make you feel that you are a limited being (whose name is X)
that leads this little and insignificant life which is filled with an immense
load of quarrels, misunderstandings and a constant useless search for
happiness in objects and people. Good joke! Awake!, You are iva, You are
the Absolute! That is the reason for binding up the quarters. In other
words, when you binding them up you are really becoming conscious of
Your own essential nature or iva. Awake!
Of course, besides Omm, you will also have to pronounce a salutation to the
quarters. The interesting point is that, apart from saluting the quarter, you
also pay homage to the deity who is associated with it. For example, East
is associated with Indra (the lord of Heaven). So, you salute both Prv
(East) and Indra. Look:
-- Omm indrya prvyai nama -- Omm, salutation (nama) to
both Indra (indrya) and the East(prvyai).
In Tantra, a personal deity is commonly assigned to something that is not
apparently personal, such as the quarters, mental moods, etc. Why?
Because it is easier to meditate and become conscious of something which
is personal than impersonal. If I tell you "realize the nature of Supreme
Love"... this is difficult to accomplish, since Supreme Love is not personal.
It can be accomplished if you are an advanced yog, of course, but the vast
majority of people will find it really difficult to realize that directly.
However, if you begin meditating on Jesus Christ, Buddha, etc., you will
find it really easy to attain to the realization of the nature of that Supreme
Love. That is why a personal deity is assigned to such impersonal things as
anger, quarters, beauty, wealth, etc. Enough of this.
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Yantrapj: Purification of the Yantra

(as well as its accessories and seat)
Pj is really "worship" but here it is translated as "purification". This word
(purification) is used in the sense of a purificatory adoration. And this
purificatory adoration is lastly a realization. Everything is already
completely pure. Nothing is actually to be purified in this ritual. As
everything is Your own Self, it is immaculate. There is no need to clean
that which is already clean. This kind of "clean" consciousness is vital. If
you fail to keep it throughout the ritual, this one will be unfruitful. The

notion of something being impure results from the operation of the Mala-s
[avamala, Krmamala and Myyamala --See Trika 4 (English)--] and
these already have eradicated when you performed the ceremony of tying
the higher knot. At the moment you tied the knot, avamala was
loosened and consequently the remaining two Mala-s were loosened too.
So, to insert notions of impurity at this level is contradictory. In fact, once
you have realized who You are, you cannot see impurity anywhere. The
notion of something being impure is simply that, "a notion", which has
been dissipated by the right knowledge gained through the performance of
this tantric ritual. Impurity and purity are the two sides of only one coin
known as iva. iva is both impurity and purity, and He is beyond this pair
of opposites too. And iva is You.
Now you take a little pot, pour some water into it and place your hand over
while pronouncing Omm (or any other propitious Mantra) twenty-seven
times. Then, you sprinkle that very water over the accessories (flowers,
etc.). Afterward, you sprinkle it over the base or seat on which you will
place the Yantra as well as over the ground where the Yaja or ritual is
being performed. After that, the Yantra itself is to be sprinkled over.
The process is not merely one of sprinkling some energized water (via
Mantra-s) over those objects at all. It is much deeper and subtler indeed.
Pay attention:
1) While repeating Omm (or any other adequate Mantra) 27 times, you must
consider the water to be symbolic of Truth, pure Consciousness and
Absolute Love. The water is not rigid but it takes on the form of the
recipient containing it. You must feel that You are the water of Truth, which
is to be sprinkled over various sacred objects. Truth is Pure Love, and this
Love is not stiff but flexible.
2) While sprinkling the water over the accessories, seat, ground and
Yantra, you are pouring Love into the them. As the Yantra is nothing but a
representation of the manifested universe, what you are actually doing is
to pour Love into the entire Manifestation. This process of transferring
Love or Truth is easy to be performed and does not need ostentatious acts
really. It is just a humble surrender to the Absolute by identifying yourself
with Him. This understanding must pervade your whole being while doing
Yantrapj.
Therefore, you sprinkle the water of Truth and Love over all those sacred
objects and simultaneously a higher state of consciousness is revealed for

you. You feel that those objects are not different from You in the least.
When this consciousness of Unity has taken firm root in you, you may
advance to the next stage.
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Iadevatpj: Worship of the chosen deity

"Iadevatpj" literally means "Worship (pj) of the chosen (ia) deity
(devat)". There are two types of Yantra-s:
1) Those which are only intended for worshipping a particular
deity.
2) Those which may be utilized to worship any kind of deity.
The first type is generally called "Personal Yantra-s" because they are only
associated with a particular deity. For example: Kl Yantra (which is only
used to worship goddess Kl). The second type is generally called
"Impersonal Yantra-s" not because there is no deity being worshipped
through them, but because they admit all deities. For example: ryantra
(which may be used with any type of deities). We are currently using
ryantra to perform this Tantric ritual. However, the crucial point before
formally worshipping a deity is to give a good and precise answer to the
following question: "What is a deity or devat?"
Well, I would say that a deity is mainly a definite energy (e.g. "a
thunderbolt"). While the energies are as tangible and visible as a
thunderbolt, you easily may concentrate on them and flow at that level of
experience. If you contemplate on a thunderbolt (directly or mentally) for a
long period of time, you will acquire its attributes, that is, you will get its
power, brightness, etc. Nonetheless, how are you supposed to meditate on
such subtle and intangible energies as love, spiritual and material fortune,
knowledge, etc.? You are bound to resort to some form or icon standing for
them. As far as love is concerned, you can take the image (photo, picture,
statue, etc.) of some great saint who is celebrated by his love and
compassion, and contemplate on it. The immediate consequence of this
contemplation is that, after doing it, you are able to experience that level
of divine love and compassion. You can understand this from a simple
example: "the icons on your desktop are really representing intangible
programs". You simply click or double click on them and a program is
started. The same thing is true in respect of the deities' icons. You become

onepointed on them, that is, you click or double click on them with your
mind, and the respective state associated with those deities ultimately
arises. This is so because the mind is like clay. You focus your mind on
something, and it takes on that form. This may be easily proven:
1) Go to a party, in which there are many worldly people. Remain there for
a couple hours.
Then, observe the state of your mind.
2) Afterward, meet true yog-s and chant some Mantra-s with them. Then,
observe the state of your mind.
Unless you are really a great yog or yogin, you will experience two
completely different states of mind. If you do not get some true yog-s
(hehe!), go to a church, a mosque or any similar spiritual place. That is
why, too much social life is not recommended for beginners in Yoga. Their
minds still are too weak and they cannot avoid the constant mutation of it.
Of course, the great yog-s or yogin-s may do whatever they wish,
because their minds hardly experience some mutation despite the
changing circumstances around them.
There must not be any intellectual relationships between you and a deity.
Pure Love must be the only link between you both. That Love will
eventually lead you to a complete surrender to Supreme akti or Divine
Power. Even though akti is all-pervading, you choose a particular form (a
deity) in order to worship Her. The fruit of your worship will be an
engrossment in and an identification with Her. This is also known as
Enlightenment.
In Tantricism, the spiritual paths may be generally classified into two
types: (1) You identify yourself directly with iva by realizing your own
essential nature. Thus, you shatter the net of My (Ignorance) to pieces,
which it is unable to catch you due to your inherent "greatness". (2) You
become a devotee of akti and find your way out of My's net through
the holes in its weft. You can do so because of your inherent "smallness".
You perform your worship of akti without worrying about the fruits of it.
This is very important if you want the ego not to ruin your practice. The
ego is continuously worried about the results of the actions, and that is
why it is always under the effects of My or Ignorance. In Bhagavadgt
(II, 47), Lord Kria urges Arjuna not to become attached to the fruits of his
actions:



Karmayevdhikraste m phaleu kadcana|
M karmaphalaheturbhrm te sago'stvakarmai||
Your (te) right (adhikra) is only (eva) related to action (karmai), never
(m... kadcana) to (its) fruits (phaleu). Do not(m) be (bh) the cause
(hetu) of the fruit (phala) of an action (karma) (and) let the attachment
(saga) to inaction(akarmai) not (m) be (astu) yours (te) (either).
So, you will adore the chosen deity (iadevat) in this ritual, that is, you
will become completely engrossed in that divine form without experiencing
any kind of attachment to the fruits resulting from such a worship. To
perform this adoration, you will choose a particular "personal" icon in
which the main characteristics of the aforesaid deity are stood for. For
example, if you worship the "spiritual and material fortune", you will surely
choose the form of Mahlakm, because the principal features of spiritual
and material fortune may be found there (e.g. a beautiful and
compassionate face granting spiritual boons, coins falling from her hands,
etc.). The process of worshipping the chosen deity consists of five
offerings:
1) You offer flowers to the deity, which are symbolic of ka or ether
(space). When you do this, your mind must take on the form of the entire
space around you.
2) You offer incense, which is symbolic of Vyu or air. When you do this,
your mind must take on the form of that very air and become completely
gaseous.
3) You offer light, which is symbolic of Agni or fire. When you do this, your
mind must take on the form of that very fire and become hot.
4) You offer food, which is symbolic of pas or water. When you do this,
your mind must take on the form of that very water and become liquid.
5) You offer sandal paste, which is symbolic of Prithiv or earth. When you
do this, your mind must take on the form of that very earth and become
solid.
Since the whole physical manifestation is composed of those five elements
or Bht-s, this fivefold realization will ultimately lead you to become
conscious of the whole structure of the physical universe. After this fivefold
offering is concluded, the final state you experience is one of unity in the
form of "All this universe is Myself".

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Prapratih: Infusing vital energy into the Yantra

You are already fully prepared for starting the sacred Yantra. As I said
previously, the Yantra is a machine of meditation. You will use the
ryantra now, which has already been placed over its seat and duly
purified by you through Yantrapj. There are various methods to start the
machine, but the important point is that you must be entirely conscious of
your own Self or iva in order to start the Yantra properly. The preparations
you did have been a way to make sure that you will be absolutely
engrossed in the identification with iva at the moment of the starting. If
your mind roams and your ego is worried about some trivialities --as
usual-- at that moment, you will fail to start the ryantra, and so the
subsequent ritual will be of no use.
Even though there are several appropriate methods, as I said, you will use
this one now: "Take a flower, and exhale some air over it while mentally
repeating Omm (or any other auspicious Mantra) five times. Your mind must
be completely onepointed on the inner Witness or iva as the mental Japa
goes on. Then, place that flower on the center of the Yantra". This is the
simple external ceremony to activate the machine of meditation.
As I said before, the Yantra is not started by the energized flower but by
force of your self-consciousness at the moment you perform the external
ceremony. Specially, you must be completely concentrated when you put
the flower on the center of the Yantra because when you do that what you
are really doing is becoming conscious of your own Self or iva (the inner
Witness), who is the Center of all. The external rite must be always
accompanied by a concordant internal consciousness. If you mind is not
there, your performance of the external ritual is practically useless. The
same truth may be applied to any yogic practice (e.g. if you perform a
Mudr with your fingers and at the same time your mind is roaming about
worldly affairs, you are only holding bones).
The term "pratih" means "setting up" in this context, and the meaning
of the word "pra" is "vital energy". Thus, the Prapratih ceremony is
a "setting up of the vital energy". Pra is contained in the air that is
exhaled over the flower. Then, that flower which has been filled with vital
energy is placed on the center of the Yantra. As a matter of fact, this act is

merely a symbol of an internal process in which your mind becomes

onepointed on the inner Self (iva), as I explained above. This realization
of your own divinity, if performed adequately, puts the Yantric machine
into motion. When the Yantra is properly started, you can rest assured that
the Yaja is on the right track.
By means of Prnapratih, the seed of of a Higher Consciousness is
sown. As the ritual goes on, that seed will begin growing into the Divine
Creeper which grants the desired fruit. Let the desired fruit be the
achievement of Moka or Final Emancipation!
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Concluding Remarks
All these stages, from Tricapea right to Prapratih, should be
considered to be a preparation for higher stages to come. All of them
made you realize your essential nature or iva. You are always the
Supreme Being, but due to Your own Cosmic Play, a false ego has
apparently dethroned the real "I". Gabriel, John, James and so on are the
names of that false ego. However, the ego is not different from the Self or
iva. iva manifests Himself, in a limited way though, through the ego.
Ahakra or ego should not be seen as an enemy to fight against but as a
contracted manifestation of the Supreme iva. By performing this ritual,
you are not going to annihilate your ego at all. That is impossible because
the ego is iva Himself indeed. No, the goal here is to make ego abandon
its contracted nature and realize its inherent divinity. When this happens,
Ahakra or the limited "I" is dissolved in the Highest Consciousness, but it
does not die. It just arrives at a divine dimension.
Since the ego is nothing but iva appearing in a contracted way, it is
impossible to kill him by any means. Forget about fighting and killing the
ego, just renounce the false sense of "I" in the form of Gabriel, John,
James, etc (do not forget about including your own name too, haha!).
When you do so, you will see how that apparently malignant ego will be
ultimately reabsorbed in iva, from whom it had emerged. With the
reabsorption of the ego, the understanding that this universe is a Cosmic
Play set in motion and supported by iva will dawn in You, dear iva. See
you in the next document dealing with Tantric Ritual!
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Tantric Ritual 2 - Non-dual Shaivism of

Kashmir
varaapj (Avaranapuja)
1. Introduction to the Core of the
Ritual
1.
2. Circuit 1: Trailokyamohanacakra
The group that deludes the three worlds
3. Circuit 2: Sarvpariprakacakra 2.
The group that fulfills all expectations

Circuit 3:
Sarvasakobhaacakra
The group that agitates all
Further Information

Introduction to the Core of the Ritual

Hi, Gabriel Pradpaka --wrongly-written Pradipaka-- once again. You have
studied so far, in Tantric Ritual 1, the entire preparation for the Core of
the Ritual known as varaapj --wrongly-written Avaranapuja-- or "The
Circular Worship". Every circuit is called a "cakra". The word "cakra" has
many meanings such as "wheel, group, etc.". This time, it is used in the
sense of wheel or circuit. Please, do not mistake it for "a center of energy
in the subtle body", as it is not used so on this occasion. In this stage, you
must perform a particular kind of adoration in circles, which I will explain
to you step by step. This type of worship has many appellatives: "circular
worship", "adoration in circles or circuits", etc. Note that the literal
meaning of "varaapj" is "Covering (varaa) Worship (pj)" in the
sense of a worship in which you run circles around the Yantra, as if you
would be wrapping it with an invisible paper made with Mantra-s and
devotion. Well, this is a good analogy indeed!
Throughout nine circuits or cakra-s, you will go through every aspect of
your manifestation, dear iva, right from "the worldly desires" up to "the
essential I-consciousness". Each of the circuits is a kind of step in this
beautiful stairway called Yaja. The goal behind varaapj is as always
"to realize that You are iva or the Absolute". When you realize that, you
perceive the inherent unity in all and then a Supreme Delight arises from
the depth of your own Self.
In turn, every circuit or step in the stairway of Yaja is formed from "little"
steps which are represented in the Yantra by means of a vertex,
a portal (the portals are the protuberances in each of the four
edges of the big perimetrical square), a petal, a triangle, etc.

Along with the repetition of Mantra-s, in each of those "little" steps, you
will move a "liga" throughout the whole cakra or circuit. The liga stands
for pure Consciousness, that is, You Yourself. It is pure Consciousness or
You that is moving through the various stages which form Your own Cosmic
Body, since the Yantra is nothing but a representation of the universe. The
universe is really Your Cosmic Body, dear iva. As you move the liga and
repeat the Mantra-s, you are traveling through Your own Creative
Manifestation, from the gross worldly desires up to the divine
I-consciousness, as I said before. As you advance in your circular worship,
you will go near to the Center of all, iva, represented in the Yantra as the
central point within a little triangle. The movement of the liga is symbolic
of the movement of your own gazing after this universe around consisting
of various objects being manifested and unmanifested constantly. Every
worship in circles is simply a movement of your attention over the infinity
of Your Universal Body. This is the meaning indeed. And now the first
circuit or cakra, named Trailokyamohanacakra or "The wheel bewildering
the three worlds".
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Circuit 1: Trailokyamohanacakra - The group that deludes the

three worlds
In this first cakra o circuit, you have to move through the perimeter of the
Yantra, touching one by one the four portals and the four vertexes with the
liga. In each of these points you salute to a particular goddess and also to
the venerable sandals of the Lord. But, what is the significance of this
simple act? Listen:
The eight goddesses to whom you salute in the eight points referred to are
eight powers or akti-s really. Each of these akti-s has a special function.
Here you are a list of the goddess and their respective functions. The
"function" is the "state" or "condition" that every akti brings about in you,
dear iva:
1. Brhm (worldly desires)
2. Mhevar (wrath)
3. Kaumr (greed)
4. Vaiav (fascination and infatuation)
5. Vrah (obstinacy and false pride)

6. Indr (jealousy)
7. Cmu (mundane rewards)
8. Mahlakm (deficiency and guilt)
I proceed now to analyze the secret meaning behind this aggregate of
goddesses and functions:
1) Worldly desires: What are these desires? Although
everything is essentially iva, there are various aspects in Him.
At a certain level, of course, there is a difference: The worldly desires are
those which do not lead you to the Highest Goal, while the spiritual desires
are those which do lead you to the that Supreme Goal. And what is that
Goal? It is simply to realize that you are not you (the limited person) but
iva (the Supreme Self). It is the realization of the Absolute indeed after
abandoning the identification with the limited role you are playing in this
world. I said "abandoning the identification with the limited role" and not
"abandoning the limited role". There is a subtle teaching in that. Tantricism
does not encourage people to abandon all limited roles they are playing,
but to abandon their identification with those roles. For example: "I am an
engineer", "I am a lawyer", "I am a plumber", "I am a pilot", "I am a
husband", "I am a wife", "I am a student", etc. Each of these roles is only a
role... not myself.
When you play a role and become fully identified with it, you lose energy.
For instance: you are a lawyer and file a suit against someone. Afterward,
during the trial, you get angry with the prosecutor because you feel he is
lying or something, etc. You really lose a lot of energy in the process of
becoming furious. Only your own anger is the cause for the loss of force in
you. And this anger results from your identification with the role of being a
lawyer. Neither the prosecutor nor the trial nor even God (haha) are guilty.
Most people think that something or someone outside is making them lose
energy, but this is not true. So, do not abandon all and go to the woods (in
fact, if the human being keeps cutting trees there will be no forest to go.
No, just abandon your identification with the limited role you happen to
play right now. Some people attempt to change the role, but they continue
to lose energy as it is not the role the real cause but their identification
with it. No matter which profession, life style, etc. you may choose, you
will keep losing force if you identify with that role. See my point? Good.
When you abandon identification with a limited role, all that energy which

was wasted in anger, anxiety, fear, etc. is redirect toward the

accomplishment of your Goal. For example, if you are a meditator, you can
meditate much better with the help of that extra energy. If you are a
devotee of the Lord, you can develop more love for the Godhead. If you
are a scholar, you find it easier to learn abstruse scriptures in Sanskrit,
hehe.
On the other hand, the spiritual desires are related to the Supreme Goal.
They give rise to such questions as: Who am I?, What am I doing here?,
What is this world?, What am I to do?, etc. In fact, the desire of realizing
the Self is not considered to be a mere desire. It is the highest desire
indeed.
2) Wrath: When a desire is not fulfilled, wrath emerges automatically. In
turn, wrath clouds the intellect and consequently memory is lost.
Therefore, wrath negatively affects your memory. The real problem does
not lie in that you will not remember where the keys are but in that you
will not remember what your Goal is in this lifetime. Most people you can
see have lost their memory because of wrath. They wander about trying to
find a little happiness in objects, other people, roles, etc., but they do not
find anything because... there is nothing there. Their frequent wrath makes
them forget about the Supreme Self who is the final Shelter for everybody.
Bliss, full satisfaction and delight, etc. are all within you, not outside.
Remember this... if wrath lets you do so, haha.
When you forget that you are iva, you are certainly like a wrecked adrift
in this ocean known as world. Wrath clouds your intellect and makes you
think that something insignificant is tremendously valuable, and that
something invaluable is of no worth. Wrath makes you see only the tree
and not the entire forest. In other words, it makes you narrow-minded.
There are many methods to deal with wrath. One of them is to abandon
identification with anger by removing the I-sense from it. For example,
when wrath comes to you, you generally feel: "I am angry". Well, if you
use that method, you should strive no to become identified with it: "Anger
has emerged in me, but I am a witness to it. My mind is angry, not me,
etc". The point is to get rid of the identification with wrath by seeing it as a
witness. This method is really good, but it is extremely difficult for some
people. So, if you cannot use it, try a reformed version of the same
previous method:

Consider wrath like the Supreme Goddess or akti (if you want to give it a
personal form in your mind, go ahead). Then, address to Her like a passive
devotee. By "passive" I mean that you must keep internally still while
beholding how the anger arises and grows calm within you without
manifesting itself outside. Your mouth has not uttered any horrible word
and your face is full of peace. When you consider wrath to be the akti, it
is easily overcome. When you add love and devotion to any method, you
will notice that it becomes easier to do.
This method can be used with any of the other goddesses (Brhm
--worldly desires--, Kaumr --greed--, Vaiav --fascination and
infatuation--, etc.). However, if you want to defeat, eliminate and get rid of
wrath at all costs, it will become stronger. Stubbornness is never the way
to deal with those akti-s. Instead, use humbleness and devotion and you
will soon start reaping the fruits, no doubt.
3) Greed: When feeling greed, you identify yourself with a sense of
possessing and getting hold of something. Note that avarice is not only
related to objects and people, but also knowledge. For instance, if you
acquire certain knowledge and proceed to retain it exceedingly, that very
act of exceeding retention immediately manifests a contraction in the
universe. As a result, if you merely keep accumulating knowledge without
sharing it with others, this knowledge gradually will begin to suffocate you.
Such is the effect of that contraction. Avarice is one of the main qualities
of Ahakra or ego [tattva 15 --See "Inner psychic organ" link in Trika 5
(English)--], through which Ahakra attempts to accumulate power.
Ego (Gabriel, Anthony, Andrs... your name) is as a second person in you.
This second person has strange thoughts and opinions from a spiritual
viewpoint: e.g. wealth is power, knowledge is power, etc. So, he/she tries
to accumulate wealth, knowledge, etc. Well, no doubt wealth is not Real
Power because with money you only buy some things but not all things.
For example, you cannot buy eternity. Death is upon all of us, but we just
do not want to think about it. No one can bribe Yama, the Lord of Death.
In turn, knowledge is not power at all in spite of the popular belief.
Knowledge "in action" is power, not mere knowledge. For example: you
may acquire knowledge of how to meditate properly according to Trika
system, but while you do not actually practice meditation, you will not
"understand" how to meditate as taught by Trika. Thus, "Knowledge in

action" is synonymous with "Understanding". When you understand

something, you have some power in your hand, not before. Now a
"worldly" example: you can theoretically learn how to drive a car, but
when you place your hands on the steering wheel and go out... my God,
you crash into a bus, haha. I am exaggerating, of course. Joking apart, the
final teaching is "theory" alone is not power. You need "practice". When
you practice, you use in the real world the theory you have learnt and
consequently you come to "understand" how to do something in a proper
manner.
All egos must learn the following: they are not the Real Owners of wealth,
knowledge, understanding, etc. iva is. Even though He has become all
egos, none of them can contain Him. And this iva is You, the Real You.
When the ego (Gabriel, John, your name) in you thinks he/she is the owner
of something, an inharmony results from that greedy attitude. Abandon
that pure idiocy and realize your inherent divinity. Become one with iva
and be forever happy. iva is the Highest Power. When iva moves his big
toe an entire galaxy is destroyed; and when He sleeps, the whole universe
is dissolved in His own Self again. When such a great Being as Him lives in
you as You, what is the point of your running after other apparent sources
of power? Meditate on Him and realize that you are not you but Him.
Therefore, salute to the goddess greed with respect, considering her as the
Supreme akti and be free from her forever.
4) Fascination and infatuation: The goddess Vaiav has to do with
imagination. Your fantasies are bewildering and thus you fall prey to them.
Reality is different from your fantasies indeed, but somehow your ego
forces you to live in dreaming despite your eyes be widely open. The
extremely dangerous imaginations are not those in which you imagine to
be a World War II hero, or a tough guy driving a sumptuous car, or a
femme fatale with a long row of men awaiting to kiss you, haha. No, these
forms of imagination are certainly harmful but not tremendously
dangerous.
The real problem lies in those imaginations which force you to consider
yourself to be a limited being that lives a handful of years and that all the
time tries to attain true happiness with likewise limited objects and people.
These very forms of imagination make you think that everything and
everyone is not iva, and consequently you feel separation and lack of

unity in all. In fact, you imagine that there is a manifest universe out there
which is different from You, iva. Also, you imagine that space and time
are related to Your Existence, dear Self, and that your mind is affecting You
somehow. All this is pure imagination indeed, but how real it appears to
be!
Look at your present life and be sincere: Are you truly happy? You have
lots of thoughts, various strong emotions, attitudes, opinions, etc... but
when did some of these things give you real happiness? Except you are an
enlightened person, you are probably experiencing fascination and
infatuation and their progeny known as unhappiness, sorrow, pain and so
on. So much technology, so much sophistication, so many opinions, such a
big family... but you are not happy. What a joke! The way out to get rid of
all that unhappiness is as follows: pay respect to the goddess fascination
and infatuation, and ask her to leave you alone once and for all. If you are
humble enough when requesting her to do that, you will get the Sublime
Peace which is derived from getting rid of fascination and infatuation.
5) Obstinacy and false pride: Obstinacy is not will. Obstinacy is one of
the qualities of ego. It goes against true wisdom. Obstinacy is like a
blinded ram that charges in one direction, and keeps doing so for a long
distance. On the contrary, wisdom is flexibility. In this ocean known as the
world, the waves are now and then very high and powerful. For that
reason, one must be like a skillful navigator who veers over and over again
so that his sailboat does not sink and ultimately arrives in port. Wisdom is
full of the understanding of the way in which akti is moving at a given
moment. It is never a blind charge. Sometimes, because of the magnitude
of a sea storm, the sailboat might possibly have to go, for a certain
distance, in the opposite direction to which it should go. It does so because
it would not be "wise" to directly face some high waves. Obstinacy is a
contraction in one's own Universal Body, it is a goddess who is to be
worshipped. When properly adored, that goddess is expanded and turned
into pure wisdom.
False pride is based upon ego, and is, in fact, one of its most important
features. The foundations of ego are "I am one way or the other". The
phrase "one way or the other" is added to the original "I am" due to the
contraction and conditioning one assumes. This goddess called false pride
gives you an erroneous notion about your own spiritual nature by causing

you to believe that you are what you are not, and that you are not what
you really are... what a mess!
When one is dependent on false pride, he is always in a restless condition,
since many things might destroy that illusory "one way or the other". It is
as if one is wearing lots of coats and thus he is unable to go through the
door. As he cannot go through the door due to his coats, he cannot also go
to a different room. Likewise, a person with false pride is too "thick" and
cannot go to a different state of consciousness. In fact, you cannot even
move comfortably in the only room or state you are confined.
Even though this false pride is a very weak foundation, one insists on
building the house called "his life" on it. This is so because the goddess
false pride has not been worshipped in an adequate manner. She is not
pleased, she does not rest where she should, that is, in one's own Self.
With this act of salutation, you surrender yourself completely to her, and
she surrenders herself completely to you in return. The result is harmony
and cessation of that false pride.
6) Jealousy: Jealousies are based on the notion of "I and mine". In other
words, they are based upon possession. And possession is directly linked
to fear. Thus, jealousy produces a constant state of dread. One is afraid of
losing what he "thinks" he possesses. However, that he claims to possess
is fleeting and ephemeral as it is always being manifested and
unmanifested. Inasmuch as one does not realize this simple fact, inasmuch
as one does not perceive that continuous manifestation and
unmanifestation of what he thinks he has, one enters a condition full of
restlessness and fear. When one realizes that he is iva, and consequently
that he possesses the entire universe, so, what is the point of trying to
appropriate this or that little piece or fragment?
Your manifest universe is now composed of all that is perceived, the rest of
universe is totally unmanifested. On one hand, if that person making you
apparently jealous is not manifested, what is the point of being jealous? He
or she is devoid of any manifest form, since you (the only Self of the
universe) are not giving him/her one. On the other hand, if that person is
currently manifest, what is the point of being jealous? He or she has an
ephemeral manifest form that will be unmanifested at any moment. As a
matter of fact, one does not feel jealousy about the external person, since
he/she appears and disappears the whole time, but about the internal

person, the mental person who lasts for more time in a manifest form.
This mental person about whom you are jealous, is a akti or power. In the
same way, the feeling of possession and jealousy are also akti-s. These
akti-s must be appeased through devotion, their fire must be
extinguished through the nectar of love. There is no other way. The act of
wanting to control them by force makes them stronger. Therefore, when
you salute them, do it with all your heart.
7) Mundane rewards: One has the right to action alone, never to the
fruits, Bhagavadgt states. The mundane or worldly rewards are the
fleeting fruits offered by most actions, while the divine rewards are the
eternal fruits offered by a special kind of actions. In fact, it is not the action
which bears fruits but the attitude with which it is done. If you do an
action, which is apparently mundane, with an attitude of service and
surrender (i.e. with a divine attitude), that action bears fruits of the same
nature, that is, it bears divine fruits. This means that if you have a "divine"
attitude, regardless the kind of action you are doing, the results are similar
in nature. Anyway, do not indulge in horrible actions with a divine attitude,
please.
You can enjoy mundane rewards resulting from a particular action, but you
should never become attached to them, because they are fleeting. They
are external rewards, while the divine rewards are "mostly" internal. The
former is related to "objects", but the latter is related to the subject or Self
(You). As this Self is everlasting, the divine rewards are also everlasting.
So, praise and worship the goddess known as mundane rewards so that
you may remain detached from her, so that you may never suffer from the
disease called "expectation regarding the fruits of your own actions". This
is the meaning.
8) Deficiency and guilt: This deity is not only the embodiment of one's
own deficiency and guilt, but she also makes one think that they belong to
him. Since you are the Supreme Self, constantly fixed in the Highest State,
how can you then have deficiencies and guilts? When you dwell beyond
time, how can you feel guilty about something that occurred in the past?
When you consider yourself to be the psychophysical apparatus,
awareness of deficiency and guilt floods you, as in this field there is much
room for error. However, if you consider yourself to be iva, how can error
exist in you then? Only "bhva" (sentiment, attitude) is responsible for the

kind of life you lead. If you have Ahakrabhva (ego-sense), you will feel
full of faults and defects, but if you have ivabhva (iva-sense), you will
discover that you have no faults or defects. All depends on your viewpoint.
Thus, for this goddess called "deficiency and guilt" to give you the
adequate viewpoint, you salute her with great reverence.
In short, all these eight goddesses are aspects in which you manifest
yourself, they are forms assumed by your Self-consciousness. What does it
mean? It means the following:
"The entire universal manifestation, all that is right now around you, mind,
senses, ego, intellect, etc., are here because You are also here. It is your
Self-consciousness or akti appearing in the form of 'I am' which allows all
to keep existing. Without 'I am', there is no experience, since when you
express 'I am going to do this, I am going to do that', it is 'I am' what
comes first. Why? Because without 'I am' the remaining part of the
sentence (i.e. 'going to do...') makes no sense. Hence, all that is perceived
by you, right now, is nothing but an extension of your Self-consciousness.
It is only a form you assume for your own delight."
Such goddesses or powers (akti-s) must not be fought against, as this
behavior leads to nowhere. It would be like fighting against one's own foot
or hand. No, they are to be saluted with respect and love, realizing that
they are different aspects of your akti. You must surrender yourself to
them with all your heart. If you do not do so, those goddesses will bring
about contraction and conditioning. It is as if such goddesses, when they
are not properly worshipped and contemplated, would get angry and
manifest a whole host of limitations. For that reason, the first circuit has as
the chief object praising the akti-s or powers which are mostly rejected by
everyone, so that none of them will interfere the ceremony. One has to
become conscious of them at first, and see them as they are really:
spontaneous natural manifestations of one's Self. There is no difference
here.
If you have this state of consciousness, the akti-s or powers that caused
you affliction before, now give you Bliss. They do so because the natural
essence of akti is Bliss, Supreme Joy or nanda. Therefore, in each of the
eight "points" of the first circuit, you salute a particular goddess or power,
that is, one of the manifestations of your own Self, by realizing that You
are them. This is the secret.

top

Circuit 2: Sarvpariprakacakra - The group that fulfills all

expectations
Now, I go deep into the Yantra by moving over the sixteen-petalled lotus.
In each of these petals, you salute a particular goddess or akti, one of the
forms you assume in this divine play known as the world. Having saluted
her, you become conscious of breath. Breath represents the two pduk-s
or sandals of the inner Guru or Master (You). These sandals let this inner
Guru "walk". In other words, the two sandals of inhalation and exhalation
allow you to exist in this body. This is the sense.
The sixteen goddesses or deities are related to the following aspects:
1. Carnal desire
2. Intellect
3. Ego
4. Sound, pattern sound and power of hearing
5. Touch, pattern touch and power of touching
6. Color, pattern color and power of seeing
7. Taste, pattern taste and power of tasting
8. Smell, pattern smell and power of smelling
9. Mind
10. Firmness, strength, courage
11. Memory
12. Name
13. Semen
14. Individual soul
15.
Immortality
16. Body

Now, I am going to make clear only "some" of the previous terms:

2) Intellect: It is a particular manifestation of your Self-consciousness
which allows you to give the things a name. The name is in itself
something abstract and as intangible as the object denoted by it. Intellect
takes charge of managing these abstract concepts. Without the operation
of the intellect right now, you would still be able to perceive all around, but
you could name nothing.
Intellect has a predominantly sattvic nature, that is, one which is pure,
harmonious and full of knowledge. It is like a mirror reflecting Self's beauty.
If this mirror is clear, the reflection will also be clear. However, should it be
dim due to limitations, the respective reflection will look distorted. The
notion "Deho'ham" (I am the body) is one of the results of such a distorted
reflection. Those limitating notions arise on account of the intellect
becoming dim or clouded. Wrath is the principle cause for the aforesaid
mirror known as intellect not to work adequately. It clouds the intellect and
brings about loss of memory.
Again, wrath is born from the desires that are not fulfilled. The goddess
"wrath" along with the goddess "worldly desires" have already been
worshipped and saluted in the last circuit. As these goddesses are already
pleased, they are changed into pure Bliss. So, intellect assumes clarity
(Sattva), which is its essential nature. The other two Gua-s (Rajas and
Tamas) had so far dimmed the crystal called intellect, but when
worshipped in the form of the abovementioned goddess, they minimize
their activity, thus letting Sattva shine like a gem over the specular
surface of the fourteenth tattva (i.e. Buddhi or intellect). This is the sense.
3) Ego: It is "I am one way or the other". Originally, "I am" is with no
predicate, but through ego you assume various types of predicates (e.g.
"beautiful, ugly, fat, thin, wealthy, poor, etc.). Ego is neither mind (Manas)
nor intellect (Buddhi), but rather that which produces the thoughts forming

the mind. If you try to stop the mind, you will notice a sort of internal
pressure that attempts to manifest thoughts again. This internal pressure
is ego.
Why does it work in that manner? Ego needs to manifest thoughts in order
that mind may come into existence. Through the mind, the physical
universe can then come into existence too. Without this constant pressure
performed by ego, there would no wakefulness. When you go to bed, that
pressure decreases and the entire physical gross universe is changed into
a subtler reality (i.e. dreams). When the internal pressure is finally
stopped, you rest on the state of deep sleep, in which the universe
appears as a dark void.
In spite of all these changes, something undergoes no change: Selfconsciousness or "I am". This Consciousness (You) continues to be a
Witness to the various mutations, whether in the waking, dream or deep
sleep states. Meditate in this Witness, who is your inner Self.
4-5-6-7-8) Sound... and power of smelling: Your universe consists of
different sounds, touches (tactile sensations), colors, tastes and smells. To
differentiate them, the mind uses five patterns as reference (patter sound,
touch, color, taste and smell). For instance, by comparing different sounds
to the pattern sound, you come to perceive the differences between them
all. The same thing is true in respect of the remaining four patterns. These
patterns are known as Tanmtra-s or subtle elements.
The five Tanmtra-s are the minimal quantity of sound, touch, color, taste
and smell which could be perceived by the respective senses. Beyond
Tanmtra-s, in other words, beyond that minimal quantity of sensory
material, the senses stop their activities.
Jnendriya-s or the powers behind each of the senses are five in number:
the powers of hearing, touching, seeing, tasting and smelling. They are the
energies or akti-s flowing through the five organs of sense (ears, skin,
eyes, tongue and nose). Therefore, they are not the organs themselves,
but the powers circulating through them. That is why, if your eyes stop
working for some reason, the power of seeing (Cakurindriya) moves
toward another organ (e.g. ears or skin). Enough of this. See here (go to
"Skhya" there) for more information on Tanmtra-s and Jnendriya-s,
and their realization.
9) Mind: Intellect, ego and mind form a group called "Antakaraa" (inner

psychic organ). The mind (Manas) rules over the senses, by focusing them
on particular objects. The mind is nothing but the thoughts emerging
continuously. It is not something existing apart from thoughts, but the
thoughts themselves.
Manas or mind controls the Jnendriya-s or Powers of perception by
making them focus on a specific object at a given moment and not on
other objects. Even though there are many things to see, touch and so on,
Manas selects only a few or even only one every moment. In other words,
it makes clear or distinct only a narrow band out of the wide band of
manifestation. Such is its nature.
It is predominantly tamasic. Tamas or Tamogua is a contraction of
Kriyakti (absolute Power of action). Therefore, the mind is very active,
but its operation proceeds in the dark of Tamas. How is this activity in the
dark proved? How conscious are you of all thoughts arising in you? Think
of it. You will probably conclude that the vast majority of them passes
without being noticed at all. Moreover, they are mostly without rhyme or
reason. Predominance of Tamas in Manas (mind) is responsible for that.
Without the sattvic light of Buddhi (intellect), the mind would lead oneself
to more and more decay. When one attains the state of a "sthitapraja"
(one whose intellect is firm), the mind becomes quite and acquires
Wisdom since the mirror known as Buddhi or intellect reflects Reality of the
Self perfectly. Jnayoga (Yoga of Knowledge) works directly on Buddhi
(tattva 14) so that it can become "sthit" or firm. When it gets firm
through a scriptural study, mind also does. This is the purport.
So, Manas (mind) shines forth after the manifestation of Ahakra (egosense) and is the instrument used by the latter to build and control the
various powers (indriya-s) flowing through the senses. The entire process
works duly under the guidance of akti, the Supreme Power. In turn, iva
(You) is a mere unaffected Witness to the previous display of intellect, ego
and mind. He is not affected by them at all.
12-16) Name and body: The sensation of having a certain name and
body is brought about by two goddesses or powers. iva (You), the
Nameless Self, takes a name in order to be able to participate in the
universal drama. In this stage made of one's own essential Self, iva plays
multiple roles, i.e. He acts as various characters. Although iva is the only
actor, He plays the roles of all characters in each of the scenes of this

drama. And, even though iva do not have a physical body of His
essentially, takes the form of manifold bodies just for the sake of delight.
And that iva is You. Look around: So many creatures and objects, but all
that is one Self alone, You. It is difficult to understand, I know, as your
akti-s or powers constantly attempt to conceal the Truth. Anyway, this is
only an appearance, because your nature is completely revealed. Well, if
you do not understand me yet, take it easy. You will understand it in due
course. Abhinavagupta, the great sage, explains perfectly that process by
which you become all in this universe, in his Tantrloka (13.103-104). He
says:

Deva svatantracidrpa praktm svabhvato

rpapracchdanakriyogdanuranekaka|
Sa svaya kalpitkravikalptmakakarmabhirbadhntytmnameveha
svtantryditi varitam|
Svtantryamahimaivy devasya yadasau puna sva rpa
pariuddha satspatyapyanutmaya||
God (deva), the independent One (svatantra), whose form (rpa) is
Consciousness (cit) (and) whose essence (tm) is Praka --i.e. the
Supreme Light-- (praka), by His own nature (sva-bhvata) (and also) in
consequence of (yogt) the Play(krd) of concealing (pracchdana) (His)
essential form (rpa), (shines forth) as the many (anekaka) finite beings
--atomic-- (au). Certainly (eva), He (sa) Himself (svayam) ties
(badhnti) Himself (tmnam) here (iha) as a result of His Absolute
Freedom (svtantryt). (He does so) by means of actions (karmabhi)
based (tmaka) on thoughts (vikalpa) about invented --i.e. fabricated or
artificial-- (kalpita) forms (kra). This is what is declared (about it) (iti
varitam). Such (evy) is the greatness (mahim) of God's (devasya)
Freedom (svtantrya) that (yad), though (api) (He) has become (maya)
the finite condition (aut), He (asau) touches --i.e. gets in touch with-(spati) His own (svam) true (sat) essence (rpam) again(punar), which is
completely pure (pariuddham)||
In short: the Supreme Self Himself (You), the very Light of Consciousness,
by His own Will and in consequence of the divine Play of concealing

Himself, shines forth as the many finite beings. You ties Yourself right now
due to Your inherent Freedom, through of actions based on thoughts about
artificial or invented things. Do not you believe me? Observe your
thoughts now. All of them are mostly based on invented things. For
instance: "My body is not beautiful"... and then you run after many things
in order to beautify it. But, what is a beautiful body after all? If you think
about it, you will realize that the current concept of a beautiful body is an
invent as well as it was the previous concept and it will be the future one.
The vast majority of actions arises from the mind and its thoughts whose
base is an invent. Thus, your ego, which is based on all those fabricated
concepts is an invent too. Quite a bad news, hehe.
However, such is Your greatness that, even though you became the finite
reality, can touch again Your extremely pure essential nature, i.e. you can
get in touch with your true Self once again. This is the meaning of what
was said by the eminent master.
The main obstacle, as it were, in your way toward the acquisition of True
Knowledge, is this notion of "deho'ham" - "I am the body". By body, I mean
"the physical or gross body", of course. This false conviction arises from
the limitations you manifest. Thus, the Supreme Self, whose body is the
whole universe, begins to think He is this miserable body, which is always
prone to disease, pain and death. This is quite a madness. I would call it
"the madness of God", hehe.
Nonetheless, such a God's madness is necessary, along with that of having
a name, so that the subsequent processes may be carried out. Without
that divine madness there would no universe... and this would be better in
my opinion, that is, it would be better that no universe was manifest
here... at least in this form. But, what the heck!, it is here anyway, hehe.
So, when you move over these petals (12 and 16 in the current circuit)
known as name and body, you attempt to realize the entire universe to be
Your own body. To accomplish that, you salute those akti-s or powers
(goddesses) with great respect and devotion, because they are the ones
who can bring this superior state of consciousness within your reach.
14) Individual soul: In your experience of unity, an apparent contraction
or limitation emerges all of a sudden. As a result of this contraction, the
notion of residing in a particular body, space and time, is developed

accordingly in you. Such a notion is called "individual soul". It is also knows

as "au" or finite being (read the above Abhinavagupta's stanza). "Purua"
or "jva" are its other appellatives (See tattva 12 in the Tattvic Chart).
From the seed of this individual soul arises the creeper of intellect, ego,
mind and senses, whose final fruit is the physical universe. As an
individual soul, you are wrapped up by limitations which apparently
prevent you from realizing You are the Absolute. In turn, they also prevent
you from identifying yourself with the gross matter (Mahbhta-s or the
gross elements, see Tattvic Chart for more information). Therefore, the
individual soul remains suspended between the Highest Self and the
material universe... between heaven and earth, as it were. You can verify
this fact right now. Note how you are neither able to become identified
with the external objects around up to the point of being one of them, nor
realize your unity with the Supreme Self. You are right in the middle (of
course, if you are the embodiment of Abhinavagupta on the earth, you will
be able to do that easily... I am talking about "normal" people, of course,
hehe). And this is your condition as individual soul.
You Yourself, the Sublime God, by playing the role of individual soul, act as
one who is neither able to realize his essential nature nor become the
gross objects. As you move over the fourteenth petal, you should come to
understand that state of individual soul to be a mere role you are playing
and not Your real essence. This is the purport.
What is next? The third circuit.
top

Circuit 3: Sarvasakobhaacakra - The group that agitates all

When you move to the third circuit (an eight-petalled lotus) you come a
little closer to the core of the Yantra. Through this third circuit, you are
going to become conscious of eight goddesses. These are related to:
1. Power of speaking
2. Power of handling
3. Power of locomotion
4. Power of excreting
5. Power of sexual activity and restfulness
6. Aversion
7. Attachment

8. Indifference
I proceed to explain each of them in detail:

1-2-3-4-5) Power of speaking... and power of sexual activity and

restfulness: They are the five Karmendriya-s or Powers (indriya) of action
(karma) (see Tattvic Chart for more information). These indriya-s arise
due to the ego's will, which needs them to be able to participate in the
universal drama. The Jnendriya-s or Powers of perception (powers of
hearing, feeling by touch, seeing, tasting and smelling; see Tattvic Chart
as well) are not enough, as the Karmendriya-s are necessary so that ego
can get into the cosmic movie called "the world". Therefore, you salute
now those five deities by looking upon them as different emanations of the
Supreme akti who rests in the core of your own Self. This is the purport.
6-7-8) Aversion, attachment and indifference: This group of three
deities gives you three different sensations. A sensation of aversion or
rejection in respect of some things, a sensation of attachment regarding
other things, and a sensation of indifference with reference to the rest.
Indifference is not impartial, i.e. it is not the same thing as "detachment",
because it always flows into aversion or attachment in the end, while
detachment flows into joy and freedom.
You are in the middle of that pendulous motion that affects all the manifest

universe: indifference aversion, indifference attachment, attachment

aversion, aversion attachment, and so forth. Now your mind is going
toward one of them, then toward the other, etc. These movements makes
no sense but the divine entertainment, hehe. If you cannot see them in
your own mind, you can behold them in other people: Where are the vast
majority of them going? The answer: Nowhere. They are always so
occupied with so many activities... but all that leads nowhere really. Only a
person who attempts to realize his own essential nature "goes"
somewhere indeed. The rest are merely playing with a variety of toys,
from those used by the children (e.g. a ball) to the ones used by the adults
(e.g. to have power). Of course, some adult people also play with balls,
hehe.
It is not that a wise person does not perform any activities, as this is
impossible, but he is different in that he do not consider all that to be the
goal of life. He may be a great scientist but he does not consider science
as the core of his life, or he may be a great sportsman but sport is not the
goal of his life, and so on. His goal is to attain to Self-consciousness. In
other words, he wants to find out who he is really. The aforesaid toys may
be lost or stolen, but Self-consciousness is constantly here. Since this Selfconsciousness cannot be lost or stolen, any person who bases his life on
That is much less vulnerable to the sudden "jokes" of this world (e.g.
someone stole your money, a relative passed away, a terrible disease,
etc.). Again, a person whose goal in life is merely playing with those toys,
is vulnerable to those "jokes" in proportion to how attached he is regarding
his toys.
For example, a person whose main goal in life is to be famous, is highly
vulnerable. Why? Because there will be always people criticizing and
harassing him, or even something worse, as other people are running after
the same goal too. Besides, fame is so ephemeral that he will be bound to
work so hard in order to continue being famous. And these actions which
he will have to do to be "at the top" will not be without their respective
fruits, which will ultimately bring about just pain. And this pain will produce
more vulnerability in him. Well, a never-ending story. If this world were to
be the highest world among the celestial ones, the efforts performed by
that person might be somehow justified... but it is not, as you know. A wise
person does not behave as the majority of people at all. He is always

inquiring into his real nature and trying to discard the erroneous notions
induced by his own ignorance. He considers his life and inherent activities
as a kind of bridge to the attainment of Self-consciousness. And yes, he
may be funny too, but he is not "childish". There is a difference here. Such
a person is quite a blessing indeed, and a truly "adult" person, in my
opinion. The rest are like kids in comparison with him.
As a matter of fact, the Self (the real You, not your childish ego, hehe) is
always in His Supreme State whether He is in the wise or in the ignorant. A
good way to meditate is trying to perceive that Self who is a mere Witness
to the activities of aversion, attachment and indifference. He is at the root
of all the thoughts. He is not identified with the mind and its contents. He
is Your real nature and goal in this life. There is a word: "Virama" (Stop!).
Attachment implies "taking", aversion "rejecting" and indifference
"something tending to either". All these are activities and produce their
respective fruits in the form of pleasure and pain... stop!... attempt to
realize That which is a mere Witness in you. That is not performing any
activity. He is a silent spectator to the mental agitation. And That is You.
Easy!
Now, as you move over the last three petals of this third circuit, you salute
the three goddesses or powers known as aversion, attachment and
indifference so that you may get rid of them. And getting rid of them is the
same thing as realizing That which is a mere Witness to their activities.
See you on the next three circuits.