Mahartha Manjari Mahesvarananda PDF

THE MAHARTHA-MANJARI
of
MAHESVARANANDA
(\ _(\ \_______ ______
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THE
MAHARTHASMA1SFJAR!
OF
MAHESVARANANDA
1T2NU
Translated by
Professor Satya Prakash Singh
Swami Maheshvarananda;0]
ABOUT THE BOOK
This is an English translation of the famous

Sanskrit work of Kashmir Saivism written
by the Yogin saint Mahevarãnanda of
14th Century, who seems to have migrated from
the border of Maharashtra and Karnataka to
Kashmir as the text of Mahãrtha-mañjari is
written originally in Maharashtrian Prãkrta and
only translated and commented by the author
himself into Sanskrit. The text comprises just
seventy verses within which small space, however,
the author has compressed almost the entire Trik
system of Kashmir so thoroughly and beautifully
that it has become one of the best expositions of
the system but had remained unavailable in
English until now owing to have remained
untranslated. The ordeal in the translation was the
involvement of the elements of. Navya Nyaya in
the commentary to a certain extent owing to have
been written in the post-Gañgeavara era as well
as its ideas having been rooted deeply in the Vedic
Yoga and the Bhagavadgita’s meta-physics. By
virtue of our long dealing with these systems in
depth, we suppose we have been able to do full
justice to the precious ideas of the great Yogin and
made it easy to understand him and the mode of
his yogic sãdhanã of So’ham as basically hamsa
which is the way of elevation of Vedic seers to
seerhood.
The book is valuable asset to scholars, students,

researchers of Philosophy, Yoga, Kashmir
Saivism, Saivism. as well as practitioners.
ISBN 978-81-87471-71-4
ABOUT THE AUTHORS
Professor Satya Prakash Singh is renowned Vedic

scholar. He is a Ph.D. of the Banaras Hindu
University and D.Litt. of the Aligarh Muslim
University; former Chairman of the Department of
Sanskrit and Dean, Faculty of Arts, Aligarh Muslim
University. He has been an Editorial Fellow in the
Centre for Studies in Civilisations, New Delhi also
Director of Dharam Hindu International Centre of
Indic Research in Delhi and Director of Vedic
Research Centre in New Delhi. He is the recipient of
a number of prestigious awards including Ganganath
Jha Award of the Uttar Pradesh Sanskrit Academy,
Rajaji Literary Award of Bharatiya Vidya Bhavan,
Swami Pranavananda Best Book of the Year Award
in Psychology, Bãnbhatta Puraskãra of Sanskrit
Academy, Uttar Pradesh, besides President of
India’s Award of Scholar of Eminence. His
publications include: 1. Sri Aurobindo and
Whitehead on the Nature of God, 2. Sri Aurobindo,
Jung and Vedic Yoga, 3.Upanisadic Symbolism,
4.Vedic Symbolism, 5.Life and Vision of Vedic Seers:
Visvamitra, 6. Life and Vision of Vedic Seers:
Dirghatamas, 7. Vedic Vision of Consciousness and
Reality. 8. Yoga From Confusion to Clarity (5
Volumes); 9. History of Yoga; 10. Life And Vision of
Vedic Seers: Kavasa Ailusa; 11. Life And Vision of
Vedic Seer: Dadhyañ;.
Swami Mahesvarananda is an accomplished yogin

besides being deeply grounded in the study of yogic
literature of a variety of shades including Vedic,
Tantric, Saiva, Vaisnava and Buddhist. He has been
initiated in yoga practically by a reputed yogin while
living in his company for quite some time in a sacred
cave in western Uttar Pradesh. He has co-authored 5
volume book entitled - Yoga From Confusion To
Clarity - Foundation of Yoga; Psychology of Yoga;
Asana, Sat Karma, Mudra, Pranayama, Pratyahara,
Dharana, Dhyana, and Samadhi.
Rs. 595
TH F
MAHARTHAMANJARI
OF
MAH, S VARANAND A
Table of Transliteration
a11ã i I
u ür
1 ai 0
auT am a1
kkhg gh ñ
c j jh ñ
t th ci dh’t n
t thd dh n
p ph b bh m
y r91 v
s h tr
jñ ir
THE
MAHARTHA -MARJAR
OF
F.
MAHESVARANANDA
(•1
IdI41’’JP<I
C’
Translated by
Professor Satya Prakash Singh
Swami Maheshvarananda
STANDARD PUBLISHERS (INDIA)

NEW DELHI
First Published 2013
ISBN 978-81-87471-71-4
© The Authors
All rights reserved, including translation into any language

(Indian or Foreign) any form, or by any means
(electronic, photocopy or otherwise) reserved. No matter
to be published without written permission of the
Publisher.
Published by
Mohindra K. Vashistha for
STANDARD PUBLISHERS (iNDIA)

225, Gupta Palace, A-2/42, Rajouri Garden Main Road
(Near Metro Station) New Delhi-hO 027 (India)
Tel. No. 91-011-25415043, 25435043(0)
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Cover Design by
Swami Maheshvarananda
Printed at
New Elegant Printers, New Delhi
Rs. 595
/
Baba Sripãda of Vraj Academy,

Vrindavana
Contents
Table of Transliteration 2
Introduction 9
THE MAHARTHA-MARJART 21
(With Commentary àf
SrI Mahevaränanda)
Glossary of. Important Terms in

Kashmir Saivism 1.73
Index 199
INTRODUCTION
Mahãrtha-mañj arT is an important text of Kashmir Saivism.
It belongs to the 14th Century A.D. and is written in

Maharastrian Prãkrta, but at the same time, its Sanskrit version
was also presented by the author alongside the commentary
known as Parimaiã. It is a work of just seventy verses.
What is particularly significant is that it is claimed to have been

the result of the state of superconsciousness. This has been
revealed by the author at the end of. the work by way of
acknowledgement of his indebtedness to an accomplished yogini
appearing suddenly before him following his performance of
worship of his deity, namely, parama iva or Bhairava with
patched cloth on her body, trident and skull in her hands. The
relevant verse reads, of course, in translation, as follows:
Composed summarily in seventy verses knit throughout

by the thread of inspiration imparted by a Bharavi, clad
in patched garments, holding a trident and skull in each
of her hands.
She appeared to me in a state I had just awakened, after

completing my daily worship; She took certain promises
from me.
11
Mahãrtha-mañjari of ri Mahevarãnanda
It would be symbolic to take this verse as of the nature of a dream
poem as of the sort of Kubla Khan of the English poet Coleridge.
It would be much better to regard it as a creation of the state of
superconsciousness attained by the author in the course of his
meditative worship of the deity and as a suitable background for
his initiation by the yogini.
As regards the author of this verse, that is Mahevarãnanda, a

fully accomplished yogin of the class of Kashmir Saivism with
Sivãnanda as his grand teacher. ivãnanda is said to have taught
directly a set of three female students, namely, Keyurvati,
Madanikä and Kalyãzikã. From amongst them, it is Keyurvati
who seems to have been the teacher of Mahevarãnanda initially
as both were followers of Krama system of Saivism. The real
inspiration, however, particularly for writing Mahãrtha-mañj arT,
as is obvious from the account of his concluding verse of the
text, appears to have come to him from this yogini who appeared
all of a sudden and having accomplished her mission, disappeared
in the same way.
In course of his commentary on verseS No.55, Mahevarãnanda

has given an autobiographical note which also provides us some
inkling into the manner of his sãdhanã and self-restraint in his
way of life, through the quotation of a verse equating the pleasure
of an Indra sleeping under the shade of the bosom of Sáci, his
wife, in the heaven, with that of an insect taking turns in the hell.
On the problem concerned, he states that many a Sivãnandas,
Mahãnandas and Mahevarãnandas have collectively discussed
among themselves the problem and have concluded in favour of
self-restraint and perusal of the illumination of the pure
consciousness instead of lurking after enjoyment howsoever
attractive. It is as a result of the self-restraints and decisions that
the traces could develop this path of rnahãprkãa, great
illumination.
12
Introduction
The illumination lies in the elimination of the intervening nasal

sound between the inbreathing sound, hath, and out-breathing,
sa. This renders the combined sounds into hathsa which becomes
a powerful mantra, a most primary and fundamental reference
to the Self. With this bridge of sound, pure and empowered with
discretion, the Self is revealed as much as if displayed in its
function to separate milk from its mixture with water, its clean
whiteness indicative of the ultimate purity.
These qualities of hathsa were recognised at the time of the

Rgveda as early as at the time of seer Vãmadeva. This is evident
from the pre-eminence which has been accorded to the haiñsapadi
mantra occurring at Rgveda, IV.40.5 in the hymn seen by
seer Vãmadeva Gautama and addressed to Sürya as its Devatã.
The mantra reads as follows:
Hathsaz ucisad vasur antarik,ya sad

Hotã vedLcad atithir durona sat.
Nrsad varacad rtaad vyomasad,
abjã gojã rtaja adrijã rtam.
(The Sun) as a Swan takes its seat on what is pure,

particularly in the intermediate space and yet pervades
all. At the same time, it acts as the real agent of Sacrifice
sitting in the sacrificial pit as well as in the house. It also
dwells within humans, in places whichever are choicest in
the law of universal dynamics, in the pure space and is
apt to emerge out of water, out of the earth, out of the
law of universal dynamics, out of even the mountain since
it is directly the Rta itself.
All these attributes accorded to this Devatã, under the

denomination of Dadhikrã, meaning what moves as soon as
captured, apply apparently to the sun just symbolically but really
13
Mahãrtha-mañjari of ri Mahe.varänanda
do mean to the Self as it stands beyond the grasp of the human
mind. This symbolism has been decoded in a 1.gvedic statement
at one place where it is said that the sun is the Self of the mobile
and immobile both. He is the Self, Atman, immobile in the sense
of their existence, while mobile in the sense of existence as well
as consciousness.
In yet another Rgvedic mantra placed at RV.I.164.38-9 and seen

by seer Dirghatamas, there is a reference to breathing-in and
breathing-out interlinked by an inner controller described as
svadhã, meaning self-force. They remain constantly
interconnected by it in their movements both ways in coming
together as well as departing from each other. They have also
been characterised as the meeting ground of mortality and
immortality where obviously mortality stands for the breaths and
immortality for the Self. They have also been termed there as
prãñ and apãñ, meaning respectively as breathing-in and
breathing-out. It is out of these primeval terms that the
subsequent finished denominations prãia and apana have been
formed.
Statements about these functions of breathing-in and breathing-

out in such a minuteness is obviously indicative of the Vedic seer’s
considerable devotion to his practice on this kind of prãiiãyãma
as an important part of his tapas or yogic sädhanã. Obviously, it
was a devotion undertaken by way of transforming a natural
and automatic physical function of the body into the yogic.
Vijñãna Bhairava describes the technique of meditation of

hathsa as follows:
I1t’1% 1i’ö 1M jgzii I

cILIT oL1L iRic ‘i I’qIct%I I
14
Introduction
jq,ui ct1i1?i cNSUI fri1r.. j’i8 I

1I F1C1 ‘pili Pl?.lT8 11155 I I
cu lu 1ii1tg I
i’i1 4I 3JT’1 r[j FI 11561 I
There is the great joy (of conjunction of ‘sa’ and ‘ha’ i.e.
so’ham) which is like a sacrifice of I-consciousness).
Pursuing it and resting in it, one becomes identified with
the great goddess and thus attains Bhairava.
The breath is exhaled with the sound ‘sa’ and inhaled

with the sound ‘ha’. Thus one always recites this mantra
haiñsa.
Throughout day and night, he recites this mantra 21,600

times. Such is the recitation of the name of the goddess
which is quite easy to accomplish; it, however, is difficult
for the ignorant.
The mantra hamsa is repeated in every living being automatically

in each round of breathing-in and breathing-out. It is, normally,
repeated 21,600 times day and night. Since it is repeated
automatically without any effort during breathing-in and
breathing-out, it is also known as ajapa-japa, i.e., repetition that
is going on naturally without any body repeating it. The sounds
of breathing-in and breathing-out resemble hath and sai. It is
also called hathsa man tra as well ajapa-gayatri. When a yogin
practises with intensive awareness, the prana and apana get
equilibrated. Equilibrium of prana and apana raises the dormant
kuizdalini that lies three and a half folds at the base of spine.
Then such a yogin hears a number of pleasant sounds but he
does not dwell on these sounds but dwells on the para-nãda which
15
is anãhata nãda. By dwelling on this nãda, the citta of a yogin
gets dissolved paving way to viuddha caitanya — the highest state
of Conscioushess.
Nãda is audible at vaikhari stage. but it becomes subtle at the

madhyamã stage and finally, when it reaches the payanti stage,
it is no longer audible. The yogin now, experiences jyoti (light)
where all vikalpas no longer exist and he experiences the state
of sup,er-consciousness.
Hamsa is thus that manifestation of nãda which is symbolic of

life due to its being repeated automatically during breathing-in
and breathing-out while anãhata nãda is symbolic of prazava.
By intensive awareness, there arise subtle stages of nãda.
Though sãdhana of hathsa is dhvani yoga; it involves intensive

awareness of a yogin on his. breathing-in and breathing-out,
where the prana rises .upward appearing as a. sound. Therefore,
hamsa sãdhanã is a subtle practice of präna yoga, which is quite
different kind of pränãyãma.
According to Abhinayagupta, Tantraloka V.131:
From the uccãra of this general praza,, there vibrates an

inarticulate and imperceptible sound which is known as
varza. This goes on continuously and naturally in every
living creature.
In it lie all the vartyas latently in an undivided form and is

ceaseless, therefore, it is called anãhata, i.e. unstruck,
natural, uncaused. (Tantraloka 6.216)
16
Introduction
Jayaratha comments on this state as follows:
In this inarticulate, imperceptible anãhata nãda, all the

varizas lie latently in an undivided way. Since all the varnas
originate from this nãda, therefore, it is called varia.
Clarifying further, Abhinavagupta states as follows:
The srs(i bija and sathhära bija are its main forms.
(Tantraloka V.132)
Jayaratha explains it in the following words:
The srsti bija and samhãra bija are the main points of its
revelation.
Srsi bija is ‘sa’ which denotes breathing-out while breathing-in

is sathhãra bija and is denoted by the letter ‘ha’.
Ksemarãja in his commentary on iva-Sütra, 111.21 explains the

practice as follows:
Mrtyujit (Netra Tantra) states in the beginning as under:
“One should give up gross pranãyama and even the inner

subtle one and thus the highest pulsation of consciousness
which is beyond even the subtle pranayãma is obtained”
and ends with ‘enter the highest state with one’s mind as
a knower’. (VII1.12)
17
Commenting on verse 111.43, he quotes as follows:
Bhattakalla(a, in order to confirm the causality of prãna

has said in Tattvãrtha-cjntãmani —
‘Consciousness is first transformed into prana.’
Here prãza is the universal Life-force which makes manifest both

subject and object and is the connecting link between
consciousness and various organs of man.
The same technique has been carried on here by ri

Mahevarãnanda in the transformation of the functions of
breathing-in and breathing-out into the §ãmbhava as well ãnava
techniques of yoga, thus making yoga easy of practice.
What the Bhagavadgita has accomplished from the viewpoint of

spirituality and morality in bringing the sublime philosophy of
the Upaniads down to the earth and its applicability to such a
tough situation as at the front of war, which is elucidative of the
most arduous situation of life, the same has been done by ri
Mahevarãnanda.
Mahevarãnanda goes a step still further in showing the possibility

of seif-realisation through keen attention on the breath in its
movement both ways which is operative naturally and necessarily
and. get it transformed into the easiest and most sacred man tra
showing how the individual self is essentially the same as the
universal and the transcendent.
This is evident from his acknowledgement of this fact towards

the end of the work in,the following verse:
18
Introduction
Enameva mahãrtham
Yuddhãrambhe päñdupu trasya
Sodasahasra-aktir
Deva upadiati sma mãdhavah. 69
The result of this sãdhanã, though so simple, is by no means

small. It is redemptive from the drudgery of birth and death.
This has been made clear by the author through the verse as
follows:
Hanta rahasyam bhanãmo

Müdha ma bhramata garbhagôleLu.
A tyãsann am Izrda yam
Paryãlocayata tasya codyogam.
I am glad to disclose the secret to you so that you may not

have to take rounds in the circle of birth and death
foolishly. The secret lies in observing closely the activities
of the heart which is so close to you.
Breathing-in and breathing-out is the most fundamental activity

of the heart. Control of the heart by such a close observation of
this activity is the way out of the drudgery of life as suggested by
the author which is simplest possible and has aptly been
characterised as mahãn, great.
We are grateful to Shri Mohindra Vashistha, the publisher and

all those friends who have sered as the source of inspiration in
course of translating this work. We are also thankful to Dr. Arun
Mishra, Director (Academic), Indian Council of Philosophical
Research, New Delhi, who deserves special mention for going
through the rendering as it was due to the involvement of the
technique of Navya Nyãya, new school of logic, in its
19
Mahãrtha-mañjari of ri Mahevardnanda
commentary. We hope this translation will be liked by people at
large and grateful to Miss Nancy Dean Mercury, Yoga Teacher
and Artist, California, U.S.A. for her help in proof reading and
copy-editing of the work.
The graphics used in the book are not our own creation but they
have been drawn from diverse sources to create the conceptual
theme of the book. We acknowledge our indebtedness to all those
agencies responsible for creation, production or reproduction,
as the case may be, of these graphics.
Vasanta Paflcami Authors

January 28,2012
20
F 4
THE MAHARTHA-MANJARI
(With Commentary of ri Mahevarãnanda)
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Mahãrtha-maiijari of ri Mahevarãnanda
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Mahãrtha-rnañjari of Sri Mahevarãnanda
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Mahãrtha-mahjari of ri Mahevarãnanda
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26
Now is being explained the meaning of the Text.
The author of the text is going to present the introduction to the

text meant for expounding the unique system of non-dual. By
virtue of being an acknowledged authority on the subject, he is
in a position to reformulate the system and engage himself in the
text as follows:
Bowing down on the eternally pure feet of the teacher in

the form of the great illumination, Mahevarãnanda is
going to compose the title Mahãrtha-mañjari (for the sake
of the ‘spreading out its) fragrance. (1)
Indeed, it is certain that there is a deity of everyone meant for

devotion by him. In this regard there is no dispute at all. Whatever
be the difference, it concerns only the name and form of the
deity concerned. After deliberation on the problem thoroughly,
what emerges as the pith and substance of the entire perspective
essentially is the throb of the self-awareness of the person
concerned which is the object of devotion as the deity. The
significance of this conclusion gets confirmed on deliberation the
line of the Pratyabhijña’s thinking compressed in its statement
describing it as (that deity is) ‘bare throb’ (of self-awareness)
over and above all deliberations. That self-awareness is the guru,
teacher, and hence is the bestower of favour to one and all as is
suggested by the derivation of the word guru as one who throws
light on the mode of behaviour in the world. In the absence of
that light people all over the world would have turned into blinds
and deaf. And that (throb of self-awareness) is ultimately a
synonym of Prama iva in the form of Atman (Self), the great
knower, as has been pointed in the Siva-Sütra:
Gururupãya. 11.6
Teacher is the means to access to the Divine.
27
His two feet are knowledge and potentiality for action as
indicative of autonomy. The word carana (used for feet) is
(understandable as the means with the use of which it is made
possible) to move, go, attain, understand and enjoy in the world.
Bowing down to both those feet js suggestive of acknowledging

the utility (of knowledge and power of action) in ascending the
height (of seif-realisation). The act of bowing down is suggestive
of harmonisation in the powers of speech, contemplation and
physical action. Great enlightenment is the powerful revelation
of the Supreme Lord. The second thing suggested hereby is the
devotee’s awareness of His revelation. This is the rationale behind
the verse’s beginning with the word natvã and ending with
mahevarãnanda,z. Mahevarãnanda, as such, begins to compose
the book which amounts to making people at large able to
experience what he himself has experienced. Mañjari also, though
appearing as somewhat different from flower, is indeed a bunch
of flowers. Stringing of flowers, etc., is a way to handle easily
flowers, etc. That handling is motivated by the universal desire
to smell an enhanced state of fragrance. By means of this simile
is being expressed the appropriateness of deliberation (vim aria)
as the medium to take the world as an opportunity to fulfil the
twofold objective of enjoyment and liberation. (1)
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28
Mahartha-mañjari of ri Mahevarãnanda
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29
Mahãrtha-mañjari of ri Mahe.varãnanda
{[11ILI çq 1ftRci cq’’i

I ‘i iR 1Rig 4çq’
I I 1 ci *1 I I c, ci t4 r j g [ —atur1t fki r 1 c u II 1Th
fir ‘sifNeziiR’ zr f gji’iiciF

TTTT1J 1 fT—
TTJTT
‘ ?Z1TTft
Ri aii gici.f: I Ic1 si iIictII
\.T1)Qi1UE, ricii 4111i: ilc11I 3Nt24ILIP1a, r
fcii— ji4 rr r f: 1
cc1e’j, f ciI ‘gij 1cp: ift P1lc1I I1lI’1lc1[
1 ff: i T
ftfigiRspi’-ci
c11L1I rtiei scu1ci: ‘pc1I Li-q, iTIcNI
1ciI4i, cf: I [ 1c’it cI1cr41IgIg
cifiif ttr iiTii41 f1.tici -iic?,
— IRNc-LiiR’ iq[cI
ii-:ii1i
1 1: ‘-iciPci I ii.iiiii:—
f rrJ4: ‘ri: wiicii

fXj fT’ f1 T1tRIf TTt1Rr1T(,
iRNc1 I IR II
30
Now, inkling to expound the meaning of the text along with its
purpose, the author turns to explain the sense of deliberation
(vimara).
Let the great light (of Parama iva) expand spreading its
illumination in the form of deliberation relating to which
various disciplines of knowledge end up only with
determining the denominations. (2)
Here the great light depends on the illumination of different

illuminers since the act of illumination is the very nature of the
illuminer in determining the form of its action —
It is by means of the act of illumination that knowledge

throws its light inward as well as outward. Since apart
from its cognisance, anything cannot be considered to be
in existence, the world (needs to be) admitted as of the
form of sheer cognisance. As an existent cannot be
admitted as on object of knowledge without having been
made objects of cognisance, knowledge becomes
coincident to existence ultimately.
As such, as per the position of the devikä-krama all the thirty-six

components of the reality are .coincident only to the light (of
consciousness). Deliberation on the nature of each and every
component also leads to the same conclusion in all its endless
diversity of manifestation. Therefore., it is imperative to
experience the growth of the light. This experience is the great
way known as upaya.
Now in view of the thinking of the nihilistic school of Buddhism

admitting only non-existence as the ultimate reality and behaving
under the parameters of the same line of thought, and taking the
31
diversity of the world also in keeping with the same view the
outcome ought to be in keeping with the same way of thinking,
which obviously would be entirely unsuspected end of the entire
procedure of contemplation endingup in inexplicability of the
reality. In view of this apprehension, the author inserts in the
text the adjective nicalodyota, the ‘constant illumination’
indicating to the self-evidently illuminative nature of the light (of
the Self) serving as the illuminer of the world and hence leaving
no scope for thinking in favour of nihilism.
Even after admitting so, the problem remains that in spite of

wounds and perspirations as determinants of one’s behaviour in
matters worldly in any case continues to move on without waiting
for deliberation on the Self. Moreover, even after treating that
objection as null and void whatever difficulty remains operative
gets answered by the term vimara-vicchurita, ‘being enlightened
by deliberation’, indicating to the utility of deliberation on the
Self as a means to let things go on not only on admittance of
one’s own existence but also in the very state of deliberation
there is the pioblem of nullity of the world on the one hand and
getting of the Self enlightened by deliberation on the other which
amount to one and the same sense. Now even after admitting
some sort of spontaneity behind the working of the universal
process, the necessity of deliberation may have some relevance
that, too, is impossible, since even now-a-days, system builders
admit matter, quality, etc., as many as six elements as components
of the world as separate entities from one another. Coming face-
to-face with this possible objection, the author makes use of the
term sañjña-vLeya, i.e., special denomination by means of which
the world is sought to be explained by the Vaieka and related
systems the manifestation of the world, end up only with the act
of denomination and in no case go further to the objects available
to the valid sources of knowledge like perception, etc., like the
earth, etc., which anyway might be contradicting their being
32
products of the throb, the primary meaning of the sentence. In
the second place, may the continuous cogniser involved here
about whose objective will be expounded may flourish, that is,
may manifest himself from within the illusory covering around
him in the form of saihskãras bedimming his power of illumination.
That flourishing does not amount to aloneness. What then (does
it amount to)? It amounts to the recognition that I am the Self
manifested as the worldly form of the Supreme Being endowed
with the power of contemplation and a. unique power of
illumination which is transcendent to all the worldly luminaries
and is born of the sense of identity with the object it illumines.
By virtue of this kind of its nature, it is constant, blameless, just
shining by itself, a throb. It is in this capacity that it is aspired to
flourish.
Now, due to involvement of the idea of removal of some sort of

accretion around the Self here, in the absence of any kind of
specification in regard to the nature of the contemplation, it may
be considered as a sort of idea sticking to the inner being up to
even the sense of non-being. It is under some such apprehension
that has been brought in here the phrase sañjña-vLesa, etc., where
concerning the supreme cogniser the deliberative scriptures have
kept ‘themselves restricted only to mentioning the names Of Siva,
Visiiu, Brahmã, etc., without going into the delineation of one’s
own real nature. Here the sense is as follows:
On the occasion of receiving (the object) desired to be received

through the system of senses what emerges as the .basis of
admittance of the.world is a certain inherent agent of the act of
contemplation, this comes out via the system operative in the
act. This is what is being indicated here as the way to finding out
the supernal agent as the agent of the act of knOwing. (2)
33
Mahartha-mañjari of ri Mahevarãnanda
¶ ‘icP1I I cc4: f1P[ cc4—I: cgviII[c1cj r cRig

3Pi I1-i, 4cc1Ic cS111IUII1I RI4cI
1T Pbif( wii”i gpci+, c1 jcicqigki:,
cIç
WcQ.T !,1411U1 “T cpI sii
fL4c1[
‘1IIj fiiiiitti I I II
1Ic4iI fj
c1 14IUi 1 5SI aT2.t1I
F ItNiii
IIIoic1R1 P1M-1 II I I
3iIcg ThiI1tc11Ncx11q fcg PICT ‘ITIT aIZPTRT&

PJT T g t1ia’ fi ‘ i i ci cIT4TI i
II41McqIg, cicciRci 1 ci1 c11T cpJ:, c4T t1
cP.1rtFq 1i
1:41tquI i 3TWT T 1i .T, cW4II1 TP1
jcT : uci, ‘iR i
cj cpII4flcc i [: 1PT? iI?tii,
I Et IIIcj’jl WT NIci
ck-ii[ iicft IckF9
34
Mahãriha-mahjari of ri Mahevarãnanda
$TZ( 11, T1 PJ Tt 1T1T trz( ?[11 SITt UTT?1P1

Rr — iiw1sz1 Thi
cwIkicPtI F1 II1N1
‘iPiqifsq,ii: -IccpIIIc-I1c11I [ii I

i ict,ii1 fr9: II iT1Hi IcPIIc1I II’
tfQT cli?t 3iiciP giIci

g— iiui iRi ti1cwi
T 1 cfr-q1cj T1[ c,c1
!PIPft4, 1Iui ‘ii’i 3Tft*Z1: iig11q:,
r1sftr TT4SfT1Z11Zf I1T flT
TTTttP bTT 1 Tt —
i: 1ti:, f I: tc1F41IRW,4I T4 fj fljj—
[ sjggç c’* T 141 1i 1Ic1P wiiuiP1t

311cm -Lnq, J, LIP jICH *sg’[: cc!111IUII ‘iigc1I
3iic c1[ NR-Pl ‘N1t Th11u141 3T4T? 31i’icIci I
‘- II f
w4lvil iRi i i ii
Now the problem is that the uncertain agent is not availab1e

anywhere directly contrary to the case of potters, etc. If it is stated
that the said agent may be available through the use of inference,
etc., the problem would be that the agent’s verity would come
35
Mahãrtha-rnañjari of $ri Mahe.varãhanda
around to depend on that source of knowledge. Things being as
such, that particular source of valid knowledge needs to be
pointed to (via which the said agent may be understandable
directly). In the case of that source of knowledge (of the agent),
it would fall in the category of baseless creations of imaginary
nature. It is with this anticipation; that is pointed out as follows:
Self is the rOot of the world. In order to prove the verity

of this proposition, no one needs to ask for any evidence.
Who would remain thirsty having immersed in the stream
of Ganga? (3)
In thiscase, the Self itself serves as the factor of liaison (between

the knower and the object of knowledge) in the practical run of
lifc in the world on account of being self-luminous, as is evident
from statements like ‘It appears to me; so is being seen by me.’ It
bears out the fact that the illuminability of the pillar, pot, etc., is
owing to their association with the knower. In the absence of
that association, there would not be any determinant to specify
their particularity leaving scope for the confusion that pillar is
the pot and pot is the pillar including the suspicion regarding the
meaning of pillar, meaning of pot, etc., and hence leading to a
situation of complete silence or to the admittance of the fact that
they are barely the pillar and the pot needing no one besides
themselves as their illuminator and cogniser as such resulting in
complete elimination of the relationship between the knower
and the object of knowledge. Moreover, on the admittance of
the proposition that the pillar and the pot, etc., are self-luminous,
the difficulty would arise to explain that all the knowers do not
become all-knowing or otherwise all become completely ignorant
of everything together, since there does not remain any
specification in this regard. It is, therefore, necessary to concede
to the proposition of admittance of the Self even unwillingly in
the interest of maintaining the practical behaviour in the world
36
and therein the purposiveness of It. The relationship of
purposiveness and instrument of fulfilling the purpose concerned
brings the world and the Self so close to each other as to culminate
in their complete oneness resulting in the understanding that this
world is self-luminous and therefore the entire world of objects
is a sheer thriving of the Self, as has been stated in the
Pratyabhijñã system:
If the (questioner) were not self-luminous, he ought to

have remained bereft of luminosity like the object before
(cognisance of it). The illumination ought not to be
different from self-consciousness.
In keeping (with this point of clarification by the statement of

Pratyabhijñä) it is in the Self itself that lies the power of
discrimination to decide which is what in the ignorant as well as
the learned apart from the illumination given by the knower.
Criterion of validity of knowledge thus, lies with the Self getting
always renewed with the ever-changing situation. It is certainly
not any natural law under which all options remain determined
but it is like a seething ocean confronting the Self of uniform
nature against whom perception cannot be posited at all. No
one does need to ask for any evidence concerning the Self
whether it is or is not in view of the presence of the inconscient
objects lying over there (as examples of) absence of the Self. If
the Self itself were to be asked about the evidence of its being,
then the error of asking oneself for the evidence of its being
would get invoked. It is in view of the error that is mentioned
here ‘who would remain thirsty having immersed in the stream of
Ganga ‘, as the stream of Gañga is sufficient in removing heat
inner as well as outer. (3)
37
Mahärtha-mañjari of ri Mahe.varãnanda
TRq 311c41’l: 1cl?Iu1 r c,giRig1I ec1II 1c1N1a,

1 3T1r TPT1’J 1frTTT, ?TT1
tif iiuiRi n
i1ar1r if IiiuiPci I
31
:1 i cIII?II
iiTs1 zi raiiri
f q,-4 i iRi cjrIpLT: IIII
fl--’tsftr
t.4jf i’Isi’ c1I:
\gQ114iI1cqIc% i
‘iW q’Ni Iic1’1gIJ: I

1iii’-’iig ii{1ii’i !41 êRi ttPlli
liicr’[ 1 ii I1li m1bia ‘icl)I(
i1gi1sf flggi[: çj ç
iTstr iiit,iu1 ig1 I *jr:

‘- i-<:’
I i4iiRicicii 1i ic
rzr TTF1T: f1TflZT 1mT?Tf1Z1T
cp1 ggpd11 e”1 r
38
itaci i Niigci’1 1 -iq c4f:, cI-41ig

siRr çqjcpj r Pi I i ii
Now the objection may arise as follows: just as the case stands in
regard to the pillar and the pot, the luminosity of the Self also
does never appear obviously, and therefore, in view of its
obscurity, it, too, may need the help of evidence for its validity to
be brought out explicitly. In anticipation of this probable
objection is stated here as follows:
Whom understand even extremely ignorant people, even

those who remain always engaged in simply fetching water
(as their life-long profession), and whom obeisance is
made (at every turn of life) and who is not obvious being
the Lord of all? (4)
(The above verse amounts to state) that the Self of which even
such illiterate people asAbhiras, etc.,who (professionally) remain
confined to the task of fetching water, are aware in the form of ‘I
am fat’, ‘lam prosperous’, etc., by virtue of obvious throb of the
Self.
Regarding Him, the Veda also states:
Whom even cowherds have seen, even those engaged in

fetching (water).
The instance of the A bhiras, etc., is presented here in view of the

understanding of the Self pre-eminently requiring contemplation.
This is so on account of the power of action’s dependence on
that of knowledge. With the wish of getting different kinds of
results, such humans as even the Abhiras, etc., are seen bowing
39
their heads at different places. Regarding the receiver of such

bowings of heads, the scripture says:
Whom the obeisance is made, is the head.
For each and everyone, it is his Self which is his deity, this will be
cxplained subsequently. That Supreme Lord is implicit in the
whole of the Creation such as body, senses and the world, that
is, the entire manifestation by virtue of His oneness with all these
and hence as the illuminator of it and, therefore, cannot remain
unacquainted to anyone. As such, there does not remain any
scope for His remaining unobvious to anyone as represented by
the sense of I-ness within all. (4)
t 1I1I”1c1: iuii’j,gj1ii aiiciiP i’iii 1iciSf gIIg4’l

3iiiI c1 ii1i
i’1Pui L1tt1c
uuj
_i%__I_
c11 1T3TRt f iii l1I1bII
-_gcii 1 3T11i11II
1-1 !,IcI)II1R1 P1?1i[ IIc4-44 I P II
3Tiii f lI IØJtIWZT t 1-Ie1cc1Ig

f sigriiii Th1IuII1I 3i’igRi RiR1i
40
Mahãrtha-mañjari of Sri Mahevarãnanda
icvTh rcr mi1i jcm

III1c4ccflcL c1I -LIIrc1: t1ci RI’t1NI
— 1ic, 1I’.ciIci, cwiiR iiici
NI11IU&IcI 1IPIcP1iIc1c(, iiiIii’cfl c1 icitiii
cIccI, LlF TT ‘ fiNiif’ Ri
wii if fkrr ‘ciltci i Rrzn tr i i q f f 1T1Z1?1TT TTT1
cii4 ii’1 cF1 1-IN cti1 L1r[
?P— I crIlc’1 3TF4&11cIcNI ciRig wic)w( \LN1?111,
iicA1ct xiirci’r4circ[ij -ti
Tm TftZ1, 3TTfr T?ThT1h TU?T-TT1—
cicj
14iFi iRci c1rc4 3iII’i 4’1c1 IItj I
Having thus proved the inapplicability of any standard of
judgement in regard to the Self, the author shows some leniency
towards the ãgama:
The accessibility of perception is limited. Limited also is

inference in view of its dependence on perception. It is
only the agama whose light as the flame of an earthen
lamp can illumine the Self’s glory to a certain extent. (5)
Contact of the senses with the object being the measurement of

the validity of perception, its scope is quite limited. So is the case
of inference also on account of its dependence on inherence.
The principle of inherence also in its turn is dependent on
perception itself and hence is limited in its approach. Thus, I
have already stated about the limitations of measurements of
validity and hence the inapplicability of them in regard to the
Self.
41
If on account of its being regarded merely as the statement of
authoritative persons, it deserves any validity, then the question
arises regarding the nature of the source form which it has been
received. Thinking on this line, we have to admit that it has been
received from a certain valid source, and that valid source had
received it from another valid source resulting in regress ad
infinitum and thus in ultimate invalidity as it happens in the case
of testification of the gehuineness of a certain piece of gem in
which after three and four turns one has to become satisfied with
the claim of the certification.
The case of testification in the unbounded illumination of the

supramental Self is entirely different a Acãrya Abhinavagupta
has stated that in the original light of the Self, it happens like the
pillar and the pot getting illumined as such owing to revelation
of them from within the enshrouding darkness and culminating
in the possibility of action in regard to them and such as ascension,
volume, etc. So is the case with the infinite light of the Self in
which one gets illumined, besides oneself, the entire creation,
one’s senses are capable of being empowered with the capability
of perception. It is by virtue of the same supernal capacity of
understanding that the dgama also receives a little and gets
entitled to reveal things to a certain extent (by way of passing
the knowledge from person to person). (5)
iuiii1?imirci’ g -: c1IiI Ri
T iig — i1ciciI ilci ‘iii
Tft-ii4ictcT c1i
rIIU1 i[ii1
cp[ jqu iiiciI I
42
ai1iiui cilul
IRPc11Tft I t II
bIi
ci[Rip: ft iTT*1T:I
c4I’Wj
ig I I II
tj ii LI([ct ciiRRcii ciii1: gg

tLuflq -iig4 -igfi,
N1 3T TIrT 1 fi
[[ii ‘4.TTJ: ccI: -Ig, ‘3iRiwT
cg’ cici igI iiiQiE Ricii I cNIgii[’Igc1gI:
PTLj tkIi I
ai i11’i f gtij 4 -1jvcp gijfii’
[: qIç4p[ r iIiIci’1
c1’lI f1 1 TRicf
I111cNRPtI4I: I i II
Now, if this Self is a transcendent source of knowledge over and

above all other measures of validity the problem arises whether
all are entitled to make use of contemplation (leading to its
source) or not because of its specific nature? In anticipation of
this query (the author) clarifies that there is no restriction here
to entitlementn as is obvious from his statement as follows:
43
Mahãrtha-mañjari of ri Màhevarãnanda
Let this confusion of entitlement arise in the mind of those
who think of the Self on a pattern somewhat different
(from that of the commonplace one) and thus are opposed
to the Self. (6)
Those persons who are devoted to certain observances such as

jyotLy(oma (a kind of sacrificial act), etc., as apart from the Supreme
Lord, and cannot do without participation in them, and thus are
opposed to the Self, let this doubt arise in their minds whether a
certain person is entitled for this and a certain other one is not.
May this kind of confusion arise in their minds and hence they
need to be censured on account of this attitude, as has been stated
by Acãrya Abhinavagupta:
On account of his ignorance of the Self, he who wishes to

think about anything else (as the essential reality): what
to talk about such an idiot except for putting the question
to him as to what are you?
Regarding such persons whose very nature is admittance of the

Self in its independent right as a transcendent factor of their
sustenance needing to be contemplated on, and thus who always
stand face-to-face with the Self, however, this kind of
discrimination concerning entitlement (aboutaccess to the Self)
does not arise at all. (6)
‘i iiuii1iRiiiiigi1sfr fi*iict ziz1 ‘-1Ic1%

iiiwiigiq, c’iI1cN c1’u1: c1I1 s4ii1
1T1
%T iI ‘rtêr ?1T T Piii
i rgn
fii jI1I fuj 11L911
44
Mahãrtha-mahjari of Sri Mahevarãnanda
ri ti—
J ‘iiR-ci ii i
c41I 1ct’I
I 11.9 Ii
Zfc1c1 Tfr fr mtrurr fi1r: nR- fr

F Tg’iif:, c f: ri
fr WEJ I
êii’IciIyi:, ‘3f1Ic11ILjcpc 1[
1ctcnIc1cIcl Plli:’ cPcc1Ig I ci f NcIcIcI c1
IuIc, iF 1I14IIuI TI’1cp: jThici41 T 1
f( 3iIQi1?1, Tf cc1Iq1TrI
f1Pf siJa 1i W1 wi1i cci 1ii w’git’iig1 1i
)R1 ffr: T i PT: 3Iji41
iii 2jLIIj1IgIc1 çj Pj: t’q

r fr:, [?i q[: ‘NIq cBP41UT 3-4jq,
144: I c1I i1 ctkci 1: iiti — ZT?( cki[cti1çcIc4i’1:

i-qg tT[c1: ti;:
‘(I1IIc1I t111ctt)I:, iZ: If f ii’i’i Fi cIPT1I

T1hTTT1 I icii TTTh
i1PT 1?i Trf1 Ri igI I,cpa
‘cLlIdI: LW4 f RT 1?i fzj: i

1 tctd 4vc
45
Mahãrtha-mañjari of ri Mahe.varananda
1I \*t
‘iii1ici r’.Wiu iP
gj tZf 1ig: iui1
__ &c1
___iiac14 PIII f i
iriasitr
‘ciPci ui’cig’l ‘WPcP g1
1i gii1 IrlPj
‘ij ig fIIcEe1I
3Tr: f f j1qRii’
‘3N11cfl.ji f icii iiviF4IThcti: I

iIqqcpgc1cf 1%gIcI1. 1’
ii’-i’<gii41
Now, in the case of inapplicability of the formula of entitlement,

permissibility and impermissibility get renderçd futile on account
of lack of the field of their application. In view of this
apprehension, the author proceeds to define their nature as
follows:
46
Where there is willingness, there is permissibility and
where willingness is not, there is impermissibility. This is
our discretion while throb of the heart alone is that of the
scriptures. (7)
Wherever is willingness, there is the cognitive permissibility.

Wherever the willingness is not, there is the cognitive
impermissibility. This is the scriptural provision. In this regard
the example quoted concerning permissibility is meditative
worship on dawn, dusk, etc., while that of impermissibility is
eating of the meat of an animal pierced through by any poisonous
weapon.
In this regard what outstands to be considered is: The formulas

of permissibility and impermissibility depend on inclination and
disinclination towards action respectively on account of the
statement having been made that permissibility depends on the
fact proving to be a means of knowing the unknown. Now the
question is whether anyone gets motivated to act just onaccotint
of his proper understanding or via coordination of his will as
well. If one turns away from meditative worship due to his bare
understanding or conversely gets inclined to eat the prohibited
meat, nobody may think over it. But if the fact be that his
permissibility and impermissibility were to depend on his
willingness also, then the conclusion would be that wherever he
has his willingness like meditative worship at dawn and dusk
there would be permissibility and conversely his unwillingness
to eat the prohibited meat would be impermissible. And if, on
the contrary, he would have his willingness towards eating of
prohibited meat there would need to be impermissibiity. Via this
criterion of determination of the nature of action what will result
is that the cases of permissibility and impermissibiity would come
to depend on the discretion emerging from the contemplation
on the Self acting as the Supreme Lord and represented within
47
us by our sense of I-ness. If this be accepted as the criterion of
determination of the reality, this would be exactly in keeping
with our mode of thinking and form of discipline. It is the
deliberation on the throb of the inner being which is the centre
of all awareness embracing the entire creation including the earth,
etc., in the form of the contact with the Supreme Lord we have
talked about already as our agama, as a source of valid
knowledge. It appears as the power of will as the determinant in
the acts of permissibility and impermissibility under the
denomination, as has been spelled out in Sathvit Prakäa:
That which is within one’s capability to reject deserves to

be rejected and conversely that which one is incapable of
rejecting, deserves to be accepted.
I, too, have stated the same thing in Saiñvidullãs:
If the story of permissibility and impermissibility were to

be concluded finally, only Siva may do that by virtue of
His constituting the inmost beingof all and as such having
the capacity. of turning permissibility into impermissibility
and impermissibility into permissibility.
In view of the ri Kãlikã Againa also:

Actions on account of which creatures are hurled down
into the hell, by virtue of the same actions (wise people)
get elevated and become knowers of all the three phases
of time.
In the same sense Jñãnendu kaumudi also observes as follows:
Wherever mind happens to rest experiencing fulfilment,

which else may be the field of auspiciousness apart from
it?
48
Through this statement also gets explained the following

statement of the Vijñãna Bhairava:
All these (talks of vidhi and nisedha) are meant to serve

as instances of attracting and frightening children through
sweetmeats. (7)
9 I vi41q1MI c1 tI41I1uI1[c1c
r 1Rig ug ‘1ci &ii< ctL1cI, çvQj
‘iQf:, ii[1j1’1c11I qcici’ IIaiItc114j%
jgqp c1IicNI
q31 FU[I*
ftr I
i1iu’1
iiii iW IIc,II
ci I
jc’1 çcp: 11zI1
g4[çju . t ggg rci’i’i

IccNt1 iRciii’S1 iiii4’I 4iIcc111:, c11
$,t1M— cNcic cicj
iiRi 3Ilgiii’-p1 3Igpq1, T1 tf kiiig iuiiig
49
Mahãrtha-rnañjari of ri Mahevarãnanda
ii1?ii
‘1c1iici TZ1 1g1’

1t 1INI cINi IIc’LI 3iIc-i’i:
crnPi1Ig 3Tf: ZRTI ‘t14àI’41TS1

W1IcPIIIQrf q*4 dtiRi igiPi’i rqI: 1.g2ftZT
iifrm urf
1iuIIrgcLIQW( ‘g4rk9ç ciq, qgi TT: [ t çy}cp:
c4-1 gcicj -iici 111E1P1c,IT 1jfPig1 ctcii 1
1T: TTQdf?1ZtT TT?1TZ 3TZ1
1T cP1(
“qci: Ri icici t1ciRi fig:

ui fiii’tiRcii I
dcii icPIc41 Lp,’J?I E1 ‘Wi’tcl
r 3iI: 1ILj 1iR1 ii’
1?IikII
Now, the entire passage of life in the world may turn into
something shapeless if it were to be treated as dependent on just
one’s sweetwi1l as denoted (usually) by the word sathsãra, the
world just moving on and in case of transgressing its rules,
discarded as lacking of puruyãrtha, deviating from the objective
of life. If this canon of ours has this end in view it stands the
danger of getting reduced to the position of such a futile business
as counting the teeth of a crow. In anticipation of this danger the
author states as follows:
Due to one’s heart turning away from thorough

examination of the real nature of things, the world gets
50
deluded by the feat of the world just as an individual
becomes afraid of the poison of a snake of delusion. (8)
Here the word loka refers to the individual as entirely distinct

from the objective world and working in the capacity of the
knower and acting in the capacity of the Supreme Lord in
relationship to the body representing the universe and imbued
with all the qualities of knowing, willing and doing but having
turned into an animal (due to contraction of qualities in him).
His hrdaya, (heart combines in it powers of willing, knowing and
acting all combined into one and constituting his inmost being.
Due to his showing of indifference towards consultation of it he
becomes afraid of his travail on the path of life in the world in
the form of the processes of birth and death. As per the Upaniadic
statement, “Fear arises due to the idea of another one (over there)”
he gets deluded (under the impression of the world as another
one over there) ignoring his divine nature and consequently
suffers inwardly like a person suffering the states of swoon, death,
etc., caused by the snake-bite and thus having been affected by
its pOisonous effect due to lacking in examining whether the snake
was actually there or not, and just on account of having seen (in
darkness something like a piece of rope). When. the. same
individual gets inclined to look into his real nature, he does not
find anything substantial under the denomination of the word
sathsãra as it was a mere fantasy of the mind. As has been stated
by Acãrya Abhinavagupta:
iva as pure and autonomous Self throbs constantly in

• consciousness and this supernal force has arisen via the
senses. Then has come to throb this entire world as a
combination of enjoyment and oneness of the Self. I do
not where lies the (mystic) sound as unmixed with the
process of the world. (8)
51
ir1 rfr: tU 911T: T1T—
[ ci-q
quq iruzft1 r ci c11cI?I1I siciciR IFJ[

— peciii ‘iikcicig, c1:
3pgi: ifcici c1Is1Ic1
4iIPILI3,
i
g1I UUI
j1L[jL tf[ III
411 PIcNs1cl,
rr
frii[ Qi1wI1I—
We iIc41I I I I I
icii1 f i’i: cpII 4cxlIq%

414rf:— -icI4 iiiiR 1kii’t
‘c1c’1tc1I cFc1 TIRIc1%’

gci[igi cig T Itj1[jci: q 1cniiq1 1v14j 1IL:1 I
VflI)cI,I1I Ic11IQ11cN41I’ i’1R41’j c1cic[t1T 141Ic)UII41
‘c1qc1I I’
cIPR4c4I 1WcñS1t
dci— 1Igc,
1Q1T11, Tf rfr, r iiiiIiIcuq,
52
T?ci -gt1 tTTU: 1t1zfrci cii

I1I1[ct4gcj ctt 1t i TA1c1Ri icrict, 1ci iici’iW1
INc1i411ct 3NI
qgI’1ft1cqij I R II
Now, here is proposed.contemplation as a means quite different

from the Self capable of pacifying the sufferings inflicted on the
individual in the form of the process of the world, etc. Throb
being its inherent nature, it cannot be expected to remain latent
in any case. Hence the option of the division of measure and the
object to be measured becomes futile. This has been propounded
at length. Apprehending this doubt in mind, the author writes as
follows:
As a gem of excellent quality, in spite of having been

covered, spreads out its lustre through its rays, even so
the Self although self-evident in its lustre appears to the
ordinary people in a bedimmed form. (9)
The Supreme Lord owing to the excess of luminosity in Him

and hence being capable to manifest the entire creation from
within Him spreads out His way of luminosity in a row of steps
and thus, as per the Upanisadic statement:
Having released it out of Himself He entered into it.
He has become covered by same process and always remains in

the same (bedimmed) form (in the world) appearing before the
worldly people in the form of the objective world.
Until He becomes revealed in His extremely clear form,

He has to remain bedimmed.
53
This is the position held by the Tantrãloka. In keeping with it the
Self needs to be considered as undergoing the process of
manifestation as is the logic of the solar orb of the midday time,
due to the abundant shine of the rays on both sides, i.e., the gem
and the orb, and common nature of both the kinds of rays, the
gem remains in a state of dimness as it happens in case of a slab
of stone embodying a gem within it lying unguarded anywhere
until the gem within it does not get manifested with the lustre of
its rays being spread out and bearing out the fact that it is a gem
of the highest quality. Similar is the case of the Self with Its quality
of knowledge remaining involved in that of force and due to the
commonness of (ignorance) on both sides giving rise to the
justification for the worldly behaviour. (9)
1 ecq41*Lecc ___ciq ___

[c ccic4i
____ ___ __
‘1Ii
L14ITkci cIIcN1 c1IqI: 5f1i1 iI4-’1I?.1c ‘1vNI ai’N
gI4j1: tjici jqIgL11 I
‘ui. W1 t3iff
IQ111
‘U’
cW IrC1P1Tkr 119011
f uqQ11i iq,if1
QIQi1cp-I 1{jcflg: I
gJcI irr-: 1190 II
zIr ‘ii’iiIk Trr ‘(1’(1I’

S. S.
f ‘S1(, c1IcN1i1tLI I1Iclj1Ic1-4
Ngci5 rmzrT •& 1 1Thi1 ftFT
54
irR1 ThI1 3gtij, T1 f 3ii F1cNI

R1 f
——__
c4Lu1rI ckii Q[f1

3Ic1QdIiL1ejI qg4IT.ç-fluI i’j
ji1qii pj f+jjq iicii
ctc1oi:, ‘-LIQ.T iiietiq: I

i
‘istsIt i1sI4i: I’
Rr i rzr r rinfr TT U—tW[TT, ?1Z1T

1—3t1sBI4141T, ic’iiii’ — jIuIcicII411I41MI1t, 3fJ[
gIL[c41I LItN:, cI,Ii ctccI1, qT — -ciiF1cficNT
Isfi giq IIoII
Now obscurity and manifestness being contrary in nature, how

can both these attributes remain together under the apprehension
of this anomaly? The author finds out in the scripture a certain
deliberation which turns out in the form of a kind of objective of
life and argues in favour of the same as follows:
The light (of iva) illumines upward as the lamp of

auspiciousness of both the luminous and the unillumined
via the face of contemplation in the same ways as the drop
of oil removes the darkness by means of it reaching the
end of the wick. (10)
‘This is mine’, ‘I know’, ‘It appears to me’, statements like these

expressive of experiences as involved in them and underlying all
55
Mahãrtha-rnahjari of ri Mahe.varãnanda
kinds of dealings in life are understood as illuminators of the
distinction between the entire spectrum of being and non-being
as a lamp is used to do so. In the absence of such a light the
world would have turned into a span of blind darkness. This
thing we have already stated. This is why the light concerned
has been attributed the role of auspiciousness. To specify the
point the most auspicious role of this lamp lies in removing the
danger of non-being from varied things of the world as also points
of confusion, etc., and establishing their beingness and
particularity. Its characterisation as ñrdhva, tending upward,
amounts to suggest its transcendence of all other lights as also
self-luminousness. Its jvalati burning is indicative of its emergence
as consciousness. Characterisation of it as vimara,
contemplation, is indicative of its acceptability by everyone
naturally otherwise it would have fallen in the category of the
inanimate like mirror, etc. As has been stated in the Pratyabhijñã:
In spite of being combined with objects, light is similar to

the inanimate like the crystal.
The. state of throb is the act of contemplation through its

inclination burns by means of its light the reservoir of all the
blemishes having got collected gradually in course of life owing
toentrance of the Self into it. The blemishes are atomistic, delusive
and relating to action. The lamp also does likewise. (10)
‘ti11 NI31I1
llclUIL1 ft3JT3T cpcii1 I
‘i4IRi 31 i1i
11T T 1Q.ii 119911
1g’111Ni i-ci1?i cpc[
56
T
1Tf1cii<: ncm
i iRci 1i gpc:, itc itiiciiiiig i

T.t1 g[q
‘jg 1 1jg[j iciRi *
iRci SIRi tg jrciij c1ci’ W:ii’
R[ I cN4lIg iciq’I 1cN1’ ttcg, iIc1g icij?ki: 1vNc1
gg[cyI’1tI44:, 3itciTftIj: ThciR iç bgI’i.ic1, ‘ii icriTTT
cpcif fr ftcpt4: I cici i1ic-q
jgçjujgj: [iii: cpcil çq jg[, cI ig11.n cpcciiii41
1wi tci ii’iPI 1it1,
çgj
jI __ t çg cqgj, ii c?jUf
:3TTir, c1I j1ii: uII1IcjI 11wi 1?i,
çj ‘zScijc I r
1TI cQT ci,i4: IiiIi
The Light of the heart is pure being but getting itself

involved in the process of becoming, it becomes the doer.
Its involvement in the process of becoming remains
vim aria (contemplation) so long as it remains within itself,
it expands in the form of the world. (11)
This verse amounts to suggest that there is a Light in the inmost

being of all. In the absence of that Light there would be the
danger of the impossibility of selffiood, as has been stated in the
Upaniad:
He becomes a non-being, who understands Brahman as
57
the non-entity. If he understands Brahman as the Being,
he becomes an entity in all possibility.
Therefore, the Light of the heart needs to be taken as the Self

and hence as positively real as one’s own self. This is evident
from the involvement of the root as, to be, along with the addition
of the suffix atr in the formation of the participial term sat. This
also has to be accepted that the Light is the agent of the action of
bha van the participial form of the root bhü used in the sense of
capacity to accomplish. And this agent is Upanisad vimara,
contemplation. So long as the agent remains confined in the heart
with its potentiality remaining in a latent form, it is known as
vimara and particularly pure vimara while remaining in the form
of light but when it gets mixed up with the throb of options, then
it assumes the form of expansion of the world known as vimara
of a peculiar nature owing to admixture of the worldly throb.
The admixture results in the emergence of a certain special quality
mit. Thus, vimara needs to be accepted as the inherent nature
of the Light. (11)
r ii1 f cl, \t’14iM: 1T1 1Ic4itc141icib1

fij[: nq
1TII 1I1i’(icQI.
ft
I411T I1 i Rwii I I I I
Th:ii PIILI1iIQ I
58
‘ cc-i iiT’1g:
iifigic L1R q cI,U1, ‘zir qR [ cp1cq1f,

igcfI i-i
tfZclcl: 3T4IuI1ci1I Nd{14 fi cPI1T

3T1TZf, c1c p: 1IcI IcPII1LIIcNI
h1T?( 1T1T I [T T T?11sf1 rzrmf

iiciri-iigcqi11riig 11fl1?ft ‘3lTtI c-iiR 1ci cicII1
r rimftr, f1?1 :i fbT: pr rhr, 3jirr
[ Ej qgiiciqi
jcg c’1i& cLIR1 ciiIc g4giIf iig

cIczi f PciqI -iiggI 1cicI,
gjgifiiq# ui1i I 19R II
Now in view of the tangibility of the practical life in the world, as

it is characterised, how it can remain just contemplation (vimara)
of the nature of the Self? In order to remove this probable doubt
from the mind of the reader the author clarifies the point in the
next verse.
It is between the fold of the earth (matter on the lower

side) and iva (on the other) in the form of the Light that
the totality of the reality exists. Whatever is born out of
their mutual interaction is the throb of vimara form
within the heart. (12)
There is no one else over and above Parama Siva as the source
of the throb on the higher side and nothing other than the Earth
59
on the lower as the form of manifestation. The entire range of
the manifest actuality is received via perception, etc., as measure
of valid knowledge is the result of stimulation available in the
form of Light as its very nature. This is decided via the logical
steps of inclusion and exclusion. Thus it becomes finally obvious
that the light of it is the inmost Light as the Self which throbs
outside as the object of the Light in the form of the actual world.
This needs to be admitted as such.
Then all the thirty-six constituent elements of the creation have

inherent in them Light as the common element. Hence practical
use of them at the expense of their mutual exclusion cannot be
possible. However, cognition of their specification from one
another is practically seen in the world. Otherwise, the mutual
distinction amongst them as water, solid land, etc., would have
no relevance. This speciality of coordination in the midst of
distinction is produced through the device of vimara born of
the heart. This act of production culminates in identity amounting
to suggest that whatever is animate does verily remain the same.
Use of the word unmea, throb, in the text suggests that this entire
diversity of the world is like twigs, flowers, etc., of the tree of
vim aria. (12)
3 Tf T1T zrtz1?r1
qI siiql figcivcp
?1 41c1Iui
‘tiRt iiui
fT3T
Rici’1 uiii.i iii’-g I i II
60
?1&1T ?I21T cP1I’11’1i

I
i1ci wi IIc1II
•tr IcPIuI jTnnff iRtiiiuiii1 I’L

riiw-— f 1iIñ4iLic1f,
(1—5) 1*cu
jc4tJrq dgçj juj uTfZT:
t3ff q[icI, j[: fig’1 iii
-1I4:—\P1IIc111i qiq1i qçrU[ tjgIQljg
1+1 ‘ T1 TfNTt1 ‘<‘lvi ‘<Tf—
14 ‘<14 ‘<I Li R dJ ;1J)T?r “<-g rfi izft fT(’ (3—30) f
f I fT?TT f1T fTRtffii 4fzr-
Thl 1’<.qIc1t1c1qcigR’<-q-q’<1I’<: miic[iti:
,I.’---..-I.--- 1?i
TT iti iPcicivci iii1 I
Now in order to strengthen this status of vim aria, the author by

way of expounding the process of creation, the contribution of
each and very constituent begins with his review of the element
of iva
iva is the ultimate point of unity in the midst of thousands

of tangible forces of the world embedded in one’s own
heart in the form of will-power which is absolutely
autonomous. (13)
61
It is in keeping with this viewpoint that the virtue of experiencing
the unity of thousands of forces (in Him) there has become
possible to consider Him as the meeting ground of such mutually
contradictory acts as creation, dissolution, etc. Moreover, so far
as the characterisation of Him as “Bhairava is upsurge”, udyamo
Bhairavaz by 5iva Sütra is concerned, the experience of Him as
the will of one’s inmost being (hrdaya) on the one hand and as
the Transcendent Supreme Parama Siva, as would be made clear
later, on the other, is concerned, He is verily like this. All this
account amounts to suggest that the world is just an unfoldment
of His own force getting stimulated on account of His autonomy
manifest by virtue of the dual force of consciousness and delight
being embedded in Him in a perfectly coordinated form as also
on account of the inclination of the forces of will, knowledge,
etc., to get revealed gradually, as has been stated in the iva Sütra:
“Universe is the unfoldment of His force”, svaaktipracayo’sya
vivam (111.30). This being the position of the Siva Sütra, Parama
iva needs to be understood as the essential cognitive controller
behind the entire inward as well as outer expansion of the world
as a manifestation of the throb of His force with all its peculiar
nature suggesting the autonomous character of His
consciousness. (13)
i’I1T cj11PçI
‘ii 1ct’1I
............
............ I iq I I
\.3r4t ‘iij
62
Mahartha-maiijari of ri Mahevarãnanda
ir-ig:
I Ii II
Zr 3r-Tm: fT: T ‘( TfT1t: fr:, Fhr

Zfl TT cNi IrbI c21’.lI c’Q.f:, ci
t1I fi: — cj1u1 IiII9c1,11— i1cpi
giiiiiTi HcMcyIt14uIkigcc1Iq%
gfuUT Tf1 I1TI1T TfI
Ici%SIc1)I1- icpcii ‘--1i jii1Zf’
g4I1g41,jqsp114t 1IciI c’viI 3Tr1it
IIdI? II
Now, deliberation is going to be made on the Force which is in

order.
When He gets inclined to see, sustain and create (the

world) out of the delight of the triangular heart
overflowing with bliss, He is said to have become charged
with the nature of force. (14)
iva of the above-talked of nature is said to have assumed the

nature of the Force. What is intended to be indicated by the
word akti, force, is the same as His own swelling somewhat due
to delight. This is His own nature that He wills to remain
experiencing eternally excess of delight of Himself born of His
inmost being in the form of His heart out of the harmony of
threefold path of feeling, willing and knowing as the triple options
prevailing universally and keeping latent meanwhile the cognitive
aspects of His being taking the world as a large pool of water
under the provision of the Veda characterised as the wish of
63
Mahãrtha-rnaiijari of r1 Mahe1varãnanda
Brahman to become many (from within Its oneness) and hence
happens to cherish the will to create via agitation of the delight
of His heart. (14)
3T.T i1iM ictiiR
uuui fsifr g’1L1

k1P1 icj,Ri’I i
cflqi ‘ic’1I
dlvi u
ii’•i 1bRi 4’h11

4j’rc: icji[ici’1 : I
1dwii j(rCk
i ij4j
1i’1 ‘WI -iigiiii’iicT Ic1!4I1I’1I cN

1ii i 1I1IccI,W1I ‘iRRi, c1 jiiii1i
i1f irg iiiiiiR cLIggR
‘;4 igIE1c11L TP1R1 2flcI jck jjç4jcqi
Lqp.
1bii Igj: cp]4t4 Er cpIcp1 I
dItj’j
fi I 1I’iI6dUf: I cp[I
iii1ii’i Z[ 1TTT $cLgII11 cjgcy14 ji: ‘TI*
1iqj.tJT T-4II1cNI goqcii I iii 1,1I Zft
41*4 1I1’N ‘4çf c11iii 3ft uçqu
64
igi1TE[ ccI ‘IIMI zjft 3L1L1.1c1 I 1

: Tt?bTf1 f1Tz1r T?TbMT4T
jij4:, r 1cfli ci1I
ri 9m:,
‘‘<I!s’I ctcq4’ cqI41I?4p, gftzicii 1 Wilcil I
trW mftr —
1ri’-i o iqciiiiiici civcl4ij
rftrzf UT [? i i rztt q mt i cp — frr i i
ci11 iicii
Following the above, the author considers over Sadãiva and
Ivara as recounted in the sequel:
From amongst the two, i.e., Sadãiva and Tvara, first one
to be revealed is Sadãiva while the second one is Ivara.
(15)
Knowledge remains reflecting on the sense of I-ness and thus

remains universally obtaining as the inherent nature of all living
beings associated with this sense while action remains associated
with hands and feet and their use in the form of agitation around
(agent of it). Here, just like in janami, I know, and karomi , I do,
in these cases as well as those of the kind, it is “I” which itself
becomes reflected as “you” indicating the fact that the Atman,
Self, retains its association with the I-ness. As has been stated in
the verse as follows:
All verbs follow from Being while cases follow frOm

Action. Numbers follow from one while person remains
operative until is reached the ‘I’.
65
Meaning of cognition remains associated with the sense of I-ness.
In the case of instruction like this — ‘You do like this’ and the
response ‘I do like this’; what is obvious is that I-ness remains
associated with the claim of doing. In the case of action, on the
other hand, the sense of this becomes prominent. This is the
specific distinction between one’s association with knowledge
on the one side and with action on the other. In the case of
ascendancy of knowledge, there is pre-eminence of I-ness while
in that of action there is ascendancy of the sense of the other
than ‘I’. This is the kind of distinction between Sadãiva and
Thvara. Sadãiva supervenes over the creation in its implicitness -
in the Parama Siva while Ivara on the same as is manifest from
Him. Sadãiva is sometimes denoted by names like Viu, Rudra,
Aditya, etc. On the ascendancy of the Force and corresponding
descension of action emerges the sense of play, sport, etc. When
the sense of cognition gets downgraded, there arises the sense of
Ivara, this is stated in the scripture. The presiding agent of that
state is a certain Thvara. This amounts to state that between senses
of I-ness and This-ness standing for pre-eminence of knowledge
and action respectively, Sadãiva represents the state of what
lies in the midst of the manifest and unmanifest both while Ivara
stands for the ascendance of the force of action and hence .of the
manifest, state of .the world in the capacity of the agent of
manifestation. (15)
TT IkNRi
iT
iici1 i tiggii1 I
R14I
JN? I’1I [1 1III 1JiI IIII
66
nwi1 3lIcjI
1’tci41IcI
icIii ‘Wcj Pcii 1ii ii II

IIii L1N, W1 rri—
)IFfl1TT rrc i p3ii LiI4j[muI1 j’-4
iingiii1f1qi i cil i11 ç11uf

!,lPc111I1 ZrtS%f: rr Pcjii i fi, T iRicg
g’j# I ii Ii
Now the author throws light on the element of pure knowledge:
Knower is the Self while the object of knowledge is the

process of the world. Where both these factors of knower
and object of knowledge get harmonised there lies the
pure Vidyã, knowledge. (16)
Besides being permeated by the sense of knower, the Atman as

imbued with the sense of I-ness becomes Ivara. It is his seithood
with consciousness involved in it which is the operation of .the
world being operated by the throb and deliberation by the way
of the processes of rejection,. acceptance, etc., both of which
getting harmonised result in pure knowledge which indeed is
responsible for the state of certainty in understanding. (16)
1I1I 4k14Ii
1c1
3NIciv11 f•[
67
Mahãrtha-mañjart of ri Mahevarãnanda
iIf fticieiui41
1)Ic11 ij’11uj1 tcI1 I I19 I I
qq[
‘ig’tfl ii1 I
iiifr çqç:
ij11?J1 iRk: II9tII
f 3Tff1IIUft
NiQ1t11Ic Lcp: —
i’iIfTc1 rNi’icciici,
ciRWt c1c1 ——4-4 5c1Igq ft,c cIjcgcI
i1icgg cIc141I IQSt til tl4lccPIRcN[ c14I41I
ifjiji: ciiPi ‘iqR 41cfl, [i gij1t -1fcvii
flg [ii’1r icI1 cvqc1, gci’1
t: gj+qcP:, ZP ?fZf L-c1I1?ThfcNT
tcchI1 3[ t1 3f cy1c’Ij:
N{1J t: I gjii
1 1Fig11
1111T jpj, c1ti ccI TT
SWtM
iTh IctiiI ii’

1II9II
68
Now the author proceeds to give an exposition of mãyã, illusion:
Mãyã is the power of delusion of the absolutely

independent introducing options in the form of carvings
of images on the nature of Him.
Mãyã is the power of delusion of the Lord of absolutely

autonomous nature introducing options in the form of
artistic carvings of images on even canvas of His being.
(17)
Speciality of the Being of the Supreme Lord is the exhilaratioii

of delight born of the great festival of the universal throb
emerging from the overseeing (of the process of self-creation). It
is homogenous on account of being the essence of sheer beauty
of the throb of delight of self-awareness. Again, by virtue of the
same homogeneity emerging out of transgression of options in
contravention of the scheme of differentiation, have emerged
therein varieties of objects like Caitra, Maitia, pillar, and the like
besides mat, crown, etc., artefacts in spite of reflecting a lot of
differences from one another and wonderfully attractive to the
heart on account of manifesting their peculiarity to the
understanding and thus also in spite of having kept the individual
bound by the fear of the bondage which keeps him counterbalanced
by the prospect of liberation. This force, on account of
this kind of contrariety of its roles is, therefore, known as maya,
power of delusion (to the extent of contrariety of ma, non-being,
and yet yã, that which is). This is so because its Lord in spite of
being supremely autonomous, the highest form of His
autonomous has come to be manifested in the form of the
efficiency of producing through His base reflection such strange
varieties as the living species, etc., besides kind of sub-kinds of
entities. This is the basis on which He would be characterised as
the Supreme Lord capable of creating extremely difficult objects
69
and events, this is also why He is attributed the qualities of being
the Lord of the world including (such a diversity of things in it)
as the body, the senses and the process of being or indeed the
variety of locations in it through the intermixture of the basic
five elements (i.e., space, air, fire, water and matter). Without
taking into account the role of mãyã the ultimate secret of creation
through the intermixture of the five basic elements in its entire
creation of variation would remain unexplained. In the absence
of the explanation the Lordship of the Supreme Lord as the
reality confronting it, would be unjustified. Steps like this need
not be thought over. This is what is meant by mãyã. It, indeed, is
the highest form of His autonomy. This has been stated by our
teacher in his mano’nuãsana stotra as follows:
Mãyã is another synonym of the autonomy (of the Lord)

if made bereft of its ignorance which having removed, we
need to meditate on the universal delight having brought
mãyã in the homogeneity with the delight. (17)
TT 4ThL1I14Ici1cl q i1L1cP11 lIU L1
‘tig31
Pti’I 3NcTI
itiicf1n IicIt;ii
j4cp(: 1cI:
Pki cci4I
1i1ci i
1JTN-c1I ‘4iPci 1i: i 19t II
70
qi i frT cl’c iIc1I 1 I ?rT ‘NIci’-1Ig 9ui: NIc41cLc1

1iiiii
dci t IuI-i:I
ciii41Sf ii1 rrfi: iftg i1tjmfr Nc1 T
¶igç I rri
A1cpii’1ci1
‘i’i jiii ii 1u fq1: q-.1v1 T f I

I’cW*1I: i’.’1 iwfr NcIrJclI:I’
[u [rtiviigcqctiui, i’i1
1 3Tft, cPicI I11HI1’1sP11:, P?41?:
1 WT g1 i1Pjc:, clcq r iii
cpcp4 ctMa I fRT f ti: iw1ig giiRp:,
TZJQT iiuigq 1ziT iiag I ic II
The Great Lord, Mahea, is the doer of all omniscient,

perfect, eternal and unlimited while He appears as
opposite (to these attributes) on account of the five forces.
(18)
The Supreme Lord is the Creator of the world as well as knower

of all this. On account of the same attributes as well as His
autonomous nature He is full, fulfilled and perfect. He is also
self-satisfied on account of having had to crave for nothing. He
is eternal on account of total absence of things which might cause
any kind of limitation on Him. He transcends the incidence of
prior destruction. On the same account He is rid of control of
the nature of contraction. Even in spite of being like this, as a
71
Mahãrtht-mañjari of ri Mahevarãnanda
result of which forces of limitation He appears somewhat
opposite to these features of Him and hence as capable of doing
only a little, are five. This has been stated in ri Kramodaya (as
follows):
These forces are attachment (raga), delusion (mãyã),

division (kalã), knowledge (vidyã) and determinants
(niyati) besides time (kãla) itself. These five are dependent
on the action required to be performed. They are also
known as snares (pãa).
From amongst all these five snares, division is the cause of His
appearance of doing only a little, knowledge as that of knowing
only a little, attachment as His being attached to objects (of senses
and mind), time as that of the process in enlightening of entities
as well as non-entities, and determination as that of the limitation
that this is mine while this is not mine. All these five forces are
termed in treatise on the Agama ãstra as coverings for keeping
(something) hidden. In the absence of these forces (of limitation)
the person would become like the Supreme Lord by virtue of
having got everything manifest in his/her power of understanding.
Otherwise he/she is likely to remain like a slab of stone with his!
her power of Lordship remaining extremely repressed. (18)
TT ‘-4NIi
c?N11 i’iI
gu1J g[i4j
c1 qii I1 ‘i1 tu1 119M
72
t fiieci,—
tt,4:I
guijfl
cN1 ii cpiRI ijci1 I ii
gt f ici tick Ri
j jjcpIr1j j Ig[4j T11gj
3pg cjii ‘Icici, ji igRcii 1IecPi
‘kj r Pi I i i qqç4jc1i,
f:
1 FcPIUIIPIPWIIUI1 iig 31’t4IIg cqi, citi
iigii-i jcig_ 1jU4,1 Zff TQT
11 ig1i c Rici 3T,1igj i ic ii
Now, the author reveals the inner nature of the (Supreme) Being
in the sequel:
ambhu, as pure consciousness, playing the role of an

actor in the drama of the universe having put on the garb
of His role in the drama assumes the form of a peculiar
person, purusa. (19)
The Supreme Lord is known as the actor of the drama of the

universe as per the characterisation of Him in the Siva Sütra as
‘Self as the Actor’ (111.3) on account of being pure consciousness
rid of the blemish of contraction and hence experiencing Himself
as the knowledge of autonomous nature. The word viva,
meaning all, signifi6s the entire organisation of elements from
the earth, etc., up to iva while ambhu assumes the form of the
73
aesthetic delight of the senses acting in the role of the spectators
and having the sensation of hearing, touching, etc., in the form
of the aesthetic experiences of sentiments like erotic, pathetic,
etc., by virtue of playing the respective roles. On account of His
getting inclined to play the role of the actor in acting in the drama
of the universe the form He assumes is that of the dramatic
persona experiencing Himself as doing the same. (19)
Ict1 cII
uIIuI_f1T 11TIIui
4,,uvuI R3T ggIui
iFi1T 1TT
g3iirsRi *cI IIoII
1I’1[’-1I1NI’11
Tuj q’<j’-cffl: NtIgMi1
iiii’i
Jf’T iR: o II
f1
iiri ‘1Ii cpII:, 1ti 1i[:, iiqi 3iRg
rger cPn ir:, c1IiI
cqI41’ki1IiMgJ1_ ii’iqi Tuçq, 1flfl[:
Ic11cPSZ1 1I1(:, c1’-4i’1i ET c1liI 1T 1II’-I
iiir-g-i, c1-L1I
c1I iq1 liRoll
74
Mahãrtha-mahjari of ri Mahevaränanda
Now the author talks of prakrti as follows:
The elements of Prakrti are the force of ambhu

representing the state prior to that of division into the
gunas known as sattva, rajas and tamas and standing
respectively for knowledge, action, and delusion. (20)
Jñana, knowledge amounts to light, kriyã to the act of

contemplation while maya, delusion, to the states of options
between whether ‘I am this’ or alternatively ‘This is I’ under which
in spite of arousal of a bit of difference there remains operative
the force of access up to the state of even Sadãiva and Tvara. In
spite of being these three gunas forces of Thvara, in relationship
to the pau, jiva, the individual soul, under delusion, they are
taken to be guzas, i.e., good traits, as on account of them this
process of the world with all its diversity of experience, pain and
delusion and hence extreme heterogeneity is kept moving on
undivided like act of handling the balance. The element thus
contemplated on is known as prakrti. (20)
T2T i1i’iiRi gg11

c1cI41Q1c1IQ1 ,t1
TfPif1l RiP1 ct,cy1iIu1I
TT t4T ciRiii9ii
‘1gI
1Iq)4’tflg’c1i
i ii
75
j
‘ITI: iiq* 1igci’iRi’gêi’

1?i fta1Tf iccNI igj1qc I c1I PI4Ic1tciIg 11IcWIgc
1k c1u111 IcL14 qj: tI11cIc[4iIP1 PrciiIi
1TPr T’TT ?1TTf’TrT fTZ1T1*
risfzrf?1 JTTfr, rrrrf
gt.j1
1i g1q’& cii wr
r ijg. i 11ii’i’tiii’i 1cpI:,
tf: 1f Tf1
t:cpuiiPI 1 c’gcri iii’j sTiigiPci,
I c1I ‘N111 IIN’NI 1Ictct1I c11[’ViRQ14i1 .4g4f
11Ig4c1Ij1IiQf ‘iiiigciigiq’iici,ig4I cfrUIq,jcttLII
cPvci’kIILI41MIP I ciiP cg ii.qii i6Ic1t
, iiRii1i ci iici gc[’ti cqf: I R9 II
Now in course of discussion on the basic elements, the author by
the way proceeds to reflect on ahamkãra, buddhi and manas (as
follows):
There are three internal instruments of understanding

vibrating always in the sea of the heart drawing towards
themselves the sense of this-ness and I-ness and submitting
the same to the heart. (21)
This one’s own heart indicates to consciousness as the seat of the

inner being as a whole. ‘I bow to it, the consciousness of iva as
the knower embodied in the form of the ocean (of
76
consciousness).’ The three instruments of understanding are
behaving as three large waves owing to specifications of time
superimposed on them. These are the most useful instruments
at the disposal of the real agent of knowledge. They fetch to the
heart the consciousness-force also having accorded to it the colour
of I-ness in the same way as by colouring it in the dye of this-ness
and making the receiver experience forcibly what is unnatural
as natural. These instruments (of awareness) are known
popularly as ahamkãra (ego), buddhi (power of discrimination)
and manas (the power of determination and counter-
determination). Here, ‘this is mine’, ‘this is not mine’, this kind of
assertion of ego, is ahathkãra, discrimination is the function of
buddhi while determination and counter-determination are the
functions of manas. This is the sense. These internal instruments
of the Self as aha,nkãra, etc., bring to the awareness not only
objects seen outside but also make them have experience of
objects seen inside consciousness itself also on account of
themselves being crowded by them received on the pretext of
purification, of them so that they may be brought to light. This is
their sporting. Thus, they act like massive ways on the surface of
the large ocean while sense-organs serve as mere sub-waves
caused by the large ones. (21)
iriPi cifi
fT3ffT f uI4J
i3IIQi, RiRiiQI’I
uiiuijc[1i
I I II
77
g14c11 f f—
f4’iii41ci,41 i’1 i1?i I
PII1c’1’ I i II
fi:
Icl,IIti
‘liii I c11 SIclRQ4cltLI tII’1 gIuMi I6c1IIcfl’1I iIu1IIQIct

1T W1’c1Ig Qi’1c’i 1Ict icuitiiiict iv1’1 ‘ig[i I
icFcfl?zM: i cii cli
T1-T TTP W1T1T fTTVTT WWZ1TVTT
Ic1PIIUII ‘IIQII: Fquicp3Q14ig4:
_______ ___lJIr ______i __ _____ çgi ftj_
aigL.iI1, ciiPI i
- iW f IuI ‘4C1T -1Ea, IG4f
,1I61I’1I 5p:lui uIIcc1IIt cpIUIcc1 fjU
llRIl
Now, the author talks about the senses:
The all-pervading Being’s observation of the world

around from within the heart is scattered owing to having
been conducted from within the heart through its constant
impingement on the lamp-like lights of senses which have
the senses attached to the tip of the respective sensory
aperture. (22)
Heart is the somewhat suitable and hence the best abode of the
Creator who is a great Light, all-pervading, and is limited only
by His own nature and is of the nature of complete autonomy.
78
On account of his lying there, His sight of objects lying outside in
the world remains scattered owing to being used as a matter of
experience to be used at the same time as an object of observation.
It is to say, that it crosses the limit of internality. The limitations
are as follows. The objects remain always impinging on different
apertures of the senses which are cognitive and hence act like
lamps. These senses are five as eyes, touch, ears, taste and smell.
Their causality in cognition lies in their capturing the objects in
the form of word, touch, form, taste and smell. (22)
T-T )4f11PI vii[2i
ujI I
cprqçj-4 u[
If.Qir4uI ici41 I I II
iPci ciruiiPi 1zq

4t1MIP IT44I
u1’i IIc1IUI jg1

T1 Tf1QT: ‘-qifl, cit p#ii’iiPr
,I1uIi iTs1 iI IJ,4c1g’ isI iiciP
I cj iRic, iic1SI
T1T: TTT1 3TTf(
qrcjç’j iei1 I 1Ri — qi
Z11T WR icqf:, c1IccP, ti-ii1ti iti
ciiPi fI1’c1
IIRII
79
Now, the author talks of the organs of action.
The organs of action, too, are five working pre-eminently

in the accomplishment of actions in the interest of the
Universal Lord. On account of them, one remains active at
one’s sweet will as against things inanimate. (23)
The Lord of the universe is its owner on account of bearing the

responsibility of creation, etc., of the world. He is provided with
five organs of action besides the five senses of cognition
characterised as such on account of cognition’s prominence in
their accomplishment, though they too are not untouched by
action. In the context of cognition also action becomes necessary
and hence is made the provision for the organs of action
specialised in accomplishing action. The word khalu has been
used here in the sense of certainty. By means of these organs of
sense and action, the living individual, in spite of the limitation
of birth, death, etc., on him, has made him distinct from inanimate
objects like pillar, pitcher, etc., whose light (of consciousness) is
completely implicit, amounting for the sake of extra-enjoyment
(as compared to those inanimate objects) and hence is accorded
some mobility and movement. The word svairam, ‘on his own
accord’, has been used by the author here in the verse to bear
out the sense of the extent of permissibility of the organs in the
movement. Herein lies the autonomy of the individual and
limitlessness of the light of consciousness as embodied within
him as the powers of speech, hands, feet, anus and genitals. (23)
&1T I
80
cQj4 IIII
iiIciP
TriI jifIfr wii1ii
s61S1 Q11cNc1’I
I1 iic4 1fr ziI :

1RTTt1: 1TTTh TT’JTT1T 1T
I
—-
B34?Z1 ciiP
tf u1
fr f P1ècrIS11 iiu1kr iwi: si1fr
l[t1IyI tq’-qc1 -qicIiqgTq1i 1? icjI iii1cii:
— I6q-qI1 ‘. tI I 1
1uI+44lI 1,U)1( tl:
I
Iii’i flZIT itsi
1I I T[1V.c1IIi TrTr4MIPt 1? sfp: I i ii
Now, the author passes on to consider over words, etc., as objects

of senses.
The Actor of the Universal Play is amusing Himself taking

the good smell, etc., five sensations of the flowers growing
in the garden of the universe as a trinity of worlds. (24)
81
The ‘trinity of worlds’ implies the three factors of the object of
enjoyment, the act of enjoying and the enjoyer. The ‘Actor’
amounts to iva’s skilful acting in the drama on the universal
scale. He is the Great Knower on account of being of the nature
of Illumination. The world is conceived as a garden wherein have
grown plants bearing flowers, etc., producing sensations of smell,
etc., characteristic (to all the fiveelements, i.e., space, air, fire,
water and the earth) and emitting light, smell, etc., as symbolised
by flowers and sensing them artistically and yet looking to be
doing so artlessly. The symbol of sport, kridã, ‘sport’ has been
used here to indicate to His act of throbbing in keeping with His
sense of delight. The subjects of sound, touch, form, taste and
smell are cognitive in nature. Space, etc., are the substrata of
these guizas while ear, etc., are the senses corresponding to them
as their recipient. This internal relationship amongst these three
needs to be considered, as has been stated by their propounders:
Through the channel Qf the senses as the means for

receiving the sensations of smell, etc., need to be
worshipped the deities of the Self and this venture would
spontaneously transform (life) into a great sacrifice.
Bringing of smell on the forefront, amounts to laying emphasis

on it. This is the conclusive statement. (24)
TT ct ‘igiRi
fTuf
g—jcJ 1Thciiiii I
11ui
4j(UI Nr
82
-cII1t1 1sb1Ic1IIci
J,LWIT 1i iiti I
ciiP 11T 1 f[ llRiIl

frnT?T1T ‘ TT: Tf TfmT
111P ‘T
TZ1?( ?Z1Pf— —1?[i I c1Z1I I c1Fc
1?Tft1T T1Tig[1, 1Tt 1 Tt ‘TcIi
TIT 1T T TTT2T 1fTZr1 TT1 TTIT?1T—
i[if[ i-ciiPi
gRciPci, qii’Rici Tn-I1 M gç’ fiqic
Tr1T1ThZl1T hU Zf
cNi1tisPIIg c1I4cWI TflT 11ui r gRcrLip, c1c1

FiigRI tviP
‘iTr1 cii 1igcic icfIP
jccpI4gIgi1ggI igFc I f cii1 rclixiRi
I’11MIsWfl ‘igiPi \L1Rc11IP r ciPi
jc’ gjç4jc,4. [pc: I ii I
Now the author introduces the five elements.
Just as the squash of sugarcane does not lose the intensity

of sweetness by undergoing the process of making of lump
of sugar out of it, even so the five elements do not lose
the intensity of sweetness of iva’s Light (of consciousness)
as embodied in them. (25)
Light is certainly the Self of iva which goes on gaining in intensity
83
by undergoing the process of manifestation from Parama iva to
Sakti and Sadãiva until the emergence of the five elements and
gets intensified with gradual decay in the nature of the knower
and experience of difficulty in the same measure in getting the
sense of the Light thus intensified. This sweetness needs to be
experienced as the basic nature of all cognising beings. All the
five elements never do lose the delight of the Light available to
us through the understanding of the harmony behind them like
space, etc. They rather operate by keeping it cherished within
themselves in varying degrees of density born of the autonomy
of iva in the same way as the lump of sugar does not get
decreased in the intensity of its sweetness on account of passing
through the process of cooking. Consequently, the earth, etc.,
all the thirty-five elements following the pattern of their cause
continue to exist and flourish in independence of the same cause.
In keeping with the same pattern, all being right from the earth
continue to dwell in iva as per the principle of sat-kãrya-vãda,
that is, the principle of constancy in the existence (of the really
existent). Thus, the conclusion is that, as per this principle, even
the intermediate entities like the prakrti and purua, both the
higher as well as the lower meet together and hence combine
into one. (25)
tb<L1N çqgf [UJç[çXp

jqj 1.j,guI 11i—
i’N1i ci’hici[ *1
ti i i i
9f
iiti cicjgvfli
84
1ftftrr4r
iiit vi’14iiI: I i ii
?2ZT cMI11 ciccilcilli fiwit fiij: icjIciI g gIg111Ic4jI

iRi 1ct*: 11:, — 1qiii1i’
Tftf: Itr5Z1fIUiT ijcfl c1vc1IiI1rftF_
qjcp1j tizfci: I ictic1 ic1T [:
lcIf 3rFkrt
icic1I c4: I ri i — 1iiiIsui
J: TT: qi’c: iIRhL11 r rzW:,
rpTfr— tiWicmi ifir ftrtr

Th c1IcLNI: I
cfl1 c1iI I1ti c1gIjcpjicii g1q414’I
1ITLNLN1i4I oq I I II
In the following verse, the author talks of the reality of the essence
thus conceived of in the form of a congregation of all into one —
The great force of ämbhu is revealing itself as an

operation of contemplation in the form of a branch of the
creeper of the mechanical plant responsible for keeping
mobile the machine of the universe. (26)
The luxuriance of worlds in the form of their mobility bearing

the Essence in their bosom and consisting of wood, etc., resulting
in the appearance of the shape of toys in them, depends on
addition and subtraction of wood, etc., that is the work of the
force of iva which is autonomous and great, given to associate
85
Mahãrtha-rnaizja ri of ri Mali evarãnan da
essences one with the other and sharing one and the same
purpose with iva, is making itself manfiest. It has taken the earth,
etc., although He is absolutely independent. That is the force of
contemplation, an automatic throb of action and hence self-
emerging. It has been explained as a combined form of
consciousness, delight, will, knowledge and action and, thus, as
an entity of harmony of these five forces. Thus, it bears out the
efficiency of contemplation of the Supreme Lord in preparing
the abundant tradition of manifestation of the curious creation
which the world is. Here ambhu is the transcendent Self. This
kind of His force is of His own nature and appears as the group
of vowels coinciding with the aspiration. Thus, it has been
explained so in keeping with the bearing in the context of letters
of the alphabet. (26)
‘ij 3TET9 f II11 cli clcclllIQlI
3fT:, 3T ?J, T1T 3TTTTT TtRT(

IIIIc1Ic’441I
t31T
tti I I g U ITT I
Tii1 RiciiRi IciQ1WiI IIII
cii
1iRi 1ici-Li iic’thiii: IIt9II
86
3T1T9t f 1? siiii1 iRii:, k — gu[: ciP i-i:

cpçj[ ci-ciiPI iiP Ri PPPt I ri gu[: ttiic cpiRjci: I
‘igIP ii’tSI c oIpLII 4j’41ljg1!41 j1fl:, i i’u cig
3ii’PcSf IcI’ I1gcI T ctIcI I ctvii
ru-: i qIP1 t1T1T fT?1 I giir
mTf1 Tf1 T1TTTTTfT
gRii1 cjg’j 11b I I%1T f — PØ cic,wii
ict,I ci guf: 3 [igPr ciicfl i’u1 c1vc1ct
ciIcy1IPicI4lP1 ii’iiP iici g’iiP I
Ig4eI’c11 gu[: iri1: ‘ifiggiPi 1jrj
iRciiP i[iiP iiicfIP flcpucIrc1IPt
itiii€cieii1 i 1ii jiRtij’cii: i’c1 guj[: PiiR: ‘.iciiP
1ici1stiW iicflP icicciiP,
iI1icflI ii’ii’ciiPi Pji1WciiiP
.j gu: irciiP
clMI1cIIt1frc1i WiT cMIPI I gu’f: t’1sI
Lccl 1Ig—IM— -pt Ri j’j [I clt4’Ict : iRpcP
iI’1I 1iictIPi iciiiiP tjj [q,: I
v rftr T1TTUTT bT ?fl
TTTT1 PZ1 Z1UfThtfT?R T?h r
ii1iii cli Zf[ guf#jr[
iiirtfifti f: I fl fr rif:
I Ii-cj, 1fffr fici-q
ci’1 ‘-i
?Z1f: I ?rth
87
i1sftr
riRIcPt
iNQc1i flgg’c j’jc.jg: II’ ()
1?1IIRIh9II
Now paths are six as they are well-known in the ãgamas.

Tattvamãla is a particular part of it. By way of satisfying the
curiosity, the author expounds the sense of the verse concerned
as follows:
Out of the six paths, half are to be considered as related

to Light and the other half as concerned with
Contemplation. This is the mode of manifestation of the
twofold form of Siva. (27)
It is well-known in the agamas that paths are six. They are letters,
words, mantras, kalã, essences and creations. Letters are fifty, as
they are well-known amongst the people. In spite of the infinity
of their number, words, in keeping with the limitation of space,
are eighty-one as per the prOvision of the primeval mantra.
Similarly, the mantras also despite of being infinite in number
are taken into account as only eleven in view of the group of five
as related to Brahman and that of six as related to athias, fractions.
Kalãs, aspects, are five including nivrtti, etc. Essences, as has
already been stated are thirty-six. Creations are (theoretically
endless as related to time, .Agni and Rudra, etc., but (practically)
two hundred and twenty four. All these, are included in the fold
of the five kalãs. For instance, in the kalã known as nivrtti comes
only one letter ksa. Twenty-eight are the words, two are the
88
mantras, emerging immediately out of the heart, earth is the only
one essence, one hundred and eight are the fields of creation,
bhuvana, beginning from Kalã, Agni, Rudra, etc., up to
Bhadrakãli. For their base there are the letters beginning from
ha up to ta, etc., twenty-three and twenty-one, mantras, iro and
Vãmadeva, basic elements beginning from apt atva and ending
with prakrti numbering twenty-three and fields of creation
beginning from amarea and ending with rikaiz(ha and
numbering fifty-six. In regard to vidyã, seven letters beginning
from ñya up to gha, twenty words, the couple of mantras with
their initial words like ivo and aghora, seven bas’ic elements
beginning form purusa and ending with maya and twenty-seven
fields of creation beginning from the macrocosmic and ending
with the as small as the thumb. In regard to silence, the three
letters, i.e., ga, kha and ka, eleven words, as mantras kavaca and
tatpuruca, in regard to basic elements, uddha vidyä, ivara and
sadãiva the three, the eighteen fields of creation beginning from
kalã and ending with sadäiva, in regard to the state beyond
peace, the sixteen vowels while the word only one, i.e., SivaI
ãna-astram, all referring to one and the same Siva as its deity
who is of the nature of force, as has been pointed out in the
scripture. The five fields of creation are those beginning from
nivrtti and ending with anãrita.
This being so, the group of six paths getting formed like this, and
being classified into fields of creation and division as also into
letters, mantras, words and again into three categories concrete,
subtle and mutations with priority to fields of creation and next
position to letters and mantras, etc. In this way, what is to be
indicated by means of words ultimately falls in the category of
the Light while the means of indication, i.e., the words comes to
the category of vimara, power of self-revelation. In this way,
both the aspects of iva, that is the prakãa and vimara get
involved in the manifestation of the fire of delight via rubbing of
89
the fire sticks with one another representing the contiguous events’
of opening and closing of the eyelids of the Supreme Being
resulting in the manifestation of the astonishment of His delight.
Likewise has also been stated in Vijñãna Bhairava as well:
(In course of attempt at meditation the aspirant) needs to

contemplate on the path of the field of creation starting
with gross and proceeding via the subtle to the
transcendent until man as gets completely merged into it.
(27)
gp1hqI r4L-”.1 ic1L-1If IIiIc111Ic14j \qqI€4

cN4k11 1T tRklcl 11L1t1IRcP tii
rii
)
R1Ic3P.Iui IIt1I
iI91IT
fmr: i
Tf: I ii
rwr f cic’iIi iiiiiciic(1i1

g’-iij:,
i fti zru rri* 41 crI-NI: i11

-1T1ut—
ct ei1stiiitzi siPiPici it
90
Mahãrtha-mañjari of rt Mahevarãnanda
igR, cig [-1jf 3TQdT trzfrcici: m1 cr 1ig:

TThfkft1 1TTt ff tfft Tt fTTT[: ff—
iiiii’ci’sIi Rspi’ci miiiii: c1-1 1c cpç14
tgcTfT&Z( 4( f:. rfti
I Rc; I I
HavLig, thus, propounded the possibility of merger of the entire

diversity of the world into Light and Force of self-revelation; the
author proceeds ahead to maintain that bifurcation of even of
these two eventualities is just formal.
In the same way as it happens in a particular painting

where (though entirely different in nature) images of an
elephant and bull appear similar in one and the same
figure. Likewise is the case of imagining of the duality of
iva and akti in one and the same essential Reality. (28)
Just as it happens in the case of drawing and painting that actually
such mutually dissimilar animals as elephant and bull are shown
in one and the same figure through inclusion of certain features
of both of them together through the understanding of the
common features between the two animals at least in the
estimation of the onlooker, such as the roundedness of temple,
and trunk, (on the one side) and hump, etc., on the other, there
happens to appear the look of either of them (from different
perspectives), similarly in one and the same essential reality
eventually there appears the manifestation of appearance of Light
and Force both in spite of actual absence of any such view
appearing as actually taking place like this, similarly, we are
creating such an impression, giving expression to it and indeed
displaying the same practically (in regard to the duality of Light
and Force). (28)
91
ii, Lsf Th-iicii:, Th i 4rt1cf4
rQ11af
L1 c6tj Ri ‘iri1i
f1 icJ R<ui’1
jj i i ii
1is1i
19 qeciigçfl iRp:
1T cjPBiI
i11ti Pbcfl ig I I II
i1’r f ii1 siiiiI IiIcI, Z: 4icpi:
ci1di: i’ti I cilcici, Fiii ici1 cii
cit if,: Pbqcfl ijRpuigRwiuv[?gig clI
3TTjt ‘QiIg !4c’N gtl’1 E1’ c11IV HI4 Ie—clt1
1I’1 1T Pb?4cfl ig IbciIc1cIl clijI igc1kf: I RE II
Now, in spite of so many well-known sources of knowledge, such
as the Purãiias, A gamas, etc., but no one of them possesses, such
a force which lies embedded in the Lord. With this doubt in mind,
the author talks as follows:
Look at the quantum of power possessed by such a petty

creature as one of the size of a sesamum indicum, in
relationship to the one of the magnitudes possessed by
the Lord who has the universe as His body and is
possessed of the glory of self-will. (29)
92
It has been stated in the Agamas that the Supreme Lord has the
universe as His body while such a petty creature, as mosquito,
etc. are bodily so petty as the seed of a sesamum indicum seed.
One needs to think over this possibility. The author wants one
to think dyer the quantum of Force possibly possessed by Him.
In comparison to the same possessed by Him (in view of the
pettiness of the body of the creatures as evident in the capacity
of the movement around its area). The author’s use of the verb
in the imperative mood in this context is meant for stressing on
the reader the necessity of experiencing the variety of
manifestation of the force of the creature. Use of the plural form
of the verb is meant for stressing on the validity of the
understanding like this, that is, to what extent (the Lord) may be
exerting His force in keeping the process of the world going on
with the entire universe as His body. (29)
9 tJWcNi g-I’tI Iq I1c1,Ql4Il1 1t

ir ciI&I:
11UII1 uiI1Q1 LN1I

cpiicic,ii:I1ei
I I0 fl
I1It4 I
tr I Io I I
93
jujj 4Ic[r
igRi, rr i’zr P1 c1Ic4Ij gIIftcWjIcI’1
TZrf1, ZTT TTUTU
tnTiiJ
fi I giif1 IIoII
Now, a doubt arises as to the inadequacy of the force of Him, He
might have to exert in the act of closing up the being of the
universe.
As much may be invested the force of the Lord on the

occasion of the creation, exactly the same quantum of it
may remain conserved in Him on the occasion of His
closing up of Himself and getting restored to the
embroynic state. (30)
As much potentiality of expansion is required for getting

expounded in the form of the universe, even so much remains
there in the state of expansion, too, in the same way as it happens
in the case of the feathers of peacock while still lying enclosed
within the ego with all its feathers along with the variety of
colours, lines and designs compressed inside it in a subtle form.
This has to be admitted on thinking over it minutely. Exactly the
same is the case with the folding and unfolding (nimea and
unmea) of Siva. (30)
cT 4jcfl
3TRrT T ‘JI T ‘W1’I

94
Mahãrtha-inañjari of ri Mahevarãnanda
I c i uuj u uqf[
IIcIII
c11-I 11tcI
Qif’icpii
cpQj1Rj cIcPQilt 1 I9 II
i1sfi ‘iiii z( 1M1’ tf—

TtTê LjLjgj, ecc Ef Lq41 pcpI’—
II412’1Icl, cM Et 1c1iQ1gkiiT 1T il’lctcii
IQJ,
Rcii jul4fl
cc1I4c Rsi 14irc1I
ePij TfII’
1ii E4c141 11ctcLc14I ‘-q’ç1

Fcii”i i fi ti 1cPI-i Z11T Ng1 11T, fQT:
igi ii4tr— ciT1 N’tf
cpcI)e11j — WPTT Pc’Nf fl9II
Now, if this be admitted as the actual position if unmeca and

nimeca in regard to His transformation alternatively into the
Universal Being and the Transcendent respectively there would
95
arise the danger of confusion between the states of unmesa and
nimesa. In apprehension of this crucial danger of confusion
between the two states, the author states further as follows:
Universally pervasive is the principle of triplicity of the

knower and the object of knowledge with their status
having been held by the common ground having got
interconnected by the third factor of knowledge having
kept the two bound together into one the entire triplicity
of the universe. (31)
In the actual interrelationship of the world, the entire reality has

got classified into three classes, i.e., the knower, the object of
knowledge and the knowledge itself. This classification has been
possible owing to the all-inclusive universality of these classes.
The underlying principle behind the classification is consciousness
as the essential factor of knowledge. That consciousness
decidedly is as follows:
The object of knowledge of all this is the Lord (iva) while

the common feature of both the object of knowledge and
the knower, is knowledge. Except for you, 0 beautiful
lady, who else can be capable of unveiling this factor of
knowledge.
This is the position held by ri Kornala-valli. According to it, the

entire range of the object of knowledge manifests itself as also
equally well as the knower undoubtedly so assuredly that there
does not remain any scope for doubt in their essential oneness.
(31)
‘ij, cpigig-flpi.szi f I’ic4 ‘4 4IcNI
96
taii iiiuicgk I
‘31 :!;e< U I ‘ I UI I
c11Q14l LUj J ji.juj flfl
c41i4cIk1 I
1 ct’.p,’< u IU
jq: IIII
iciIc 4I4I’1cI4w4 L1c{Fê 1g: t’1”i f?(,

I .iRTh — ici ‘IclI f ‘foicii 1g
g44j; IUI11’ iL11gLII 44r(Ui icpii1ci
3I1IUIcNI 11c1cNI ‘iRii cici1 — 1?i I1ctg ici41tiiii I cti
tLUi 11iL1 5LU4I4 tIl44cpIcfl 1 L1I11I’I —
i1 i citi 1RiiIi Ri cig ‘ii1 r cii
‘4t1c1I I,
q,IRq’NI — 11 1 iFci+i1l cip.i41Ii
TT 1Ig1
Ngiqcii T cwiIci ciiI1 fiRpi’i1i cPI’cPc i[t g

i IR II
97
What may be the peculiarity of the actual flower as
different from the flower of the void. If it be pointed as
that of the throb, it would be reacted to in terms of
universality of the throb. (32)
What would be the peculiarity of the flower of the void as different

from that of the actual one? If this question be raised, the answer
would be that none. This is the conclusion of the statement
because in the dealings of the world, it is the goddess of
consciousness who operates as the resort in the understanding
of the reality of the world. This is the condition laid down in
keeping with the opinion of the Teacher in view of the throb
being the Light itself as the real seed of knowledge. This has
been stated by us several times. But for the admittance of that
throb, that universality of the throb would become applicable in
common to the flower of the void as well as to the michetia
campaka and if that attribute of the throb would not be applicable
to the flower of the void, it would not be applicable to the actual
one either. This is why our honourable teacher Abhinavagupta
has said:
‘That throb is the great reality.’
He has stated like this on the occasion of commenting on the

relevant verse: That throb pervades the flower of the void as
well, of iva-dti:
The universality of the throb may be applicable to such

an (imaginary) object as a hare’s horn.
In keeping with this kind of case-ending, existence itself has to

be admitted as coincident to ivahood. (32)
98
9 -cj c1qU T Ri 1
tj ‘iiT -iigii,1 iRic1 cli
IIq1I
j’u ujg4juj[
I II
I
‘. ...
g: 1jI1 ui: I I II
wiT:
1clIIiI’iciI f q,uc( j1i:, j — r’1&
FIR1 cidIW11 ‘cpiià’ icI1I?i !iR tIN1HIc1cjI
---- f I11 r1uI1. llFcl:I Z1T
IIcN: qiljci1Ic1Iq LcI?1 ic1il cIIIiI’c1I&

wiiq qI1ciIIg,
rer1 tbTPTf Tp pft PUPT
Now let flower of the void, etc., remain such entities as

indeterminable whether they be malicious or ornamental since
eventually than have nothing to do with the actuality. Where,
however, being and non-being have been proved differently in
99
Mahãrha-mahjari of ri Mahevarãnanda
the actuality of life, how the skill of confusion between the two
can remain operative.
Apprehending this (non-sensical situation) the author observes:
The distinction being and non-being is apparent like that

between ruby and emerald. Or the lustre of both of them
getting intermixed, the throb of distinction between the
two wipes out the distinction between them. (33)
On application of reasoning in the understanding, the appearance

of distinction between a pillar and a vessel becomes wiped out
since the relationship of distinction is just a matter of throb which
obtains uniformly in both of them as the visibility is common to
both of them and is eliminative of their distinctIon from each
other. It means to suggest that the fire of consciousness used in
their visibility does not leave any distinction between them. It
happens in the same way as in the case of ruby and emerald
placed in close proximity of each other so as to intermix their
lustre to result in their common variegatedness and thus in
elimination of their respective colours owing to their rejection of
their respective colours and becoming of similar hue, as (a result
of the intermixture) now ruby as well as the emerald both have
become red and blackish in look presenting a peculiar shade.
(33)
¶ iji[ iiIciiR ciccic’i i1rciig cIc NR.g1i

[ [: 41i-iic’I iiii1 g:
‘1I(1Thf clq, Niwt, 11 c1Icic1 c4c11
I?hN1
1U f31Rus—
100
Mahãrtha-maiijari of ri Mahevarananda
gLi 1ici
uiiuifIIct’1 cilti ?T3IIUI4 I II
jU454j [J[U_
qucZ: I
i
r1r cii1i
iw f u: — ii
fjUI4jU rj I 3fU4SfU]413
iRicI cii tf cIuIc1 IciI&iuII: Icpg:
ZPh
?1TTY f tRT1fTt fliig: iftr,
‘ig1:
) 4ILj)j fr4t5i
fccii 1T 1?fT-
r
f[ i-ci1ñT?TT 1IcWit1: t
qiIgI1IN11u: cigtf
f tc1IIc41Pi iii41 ij jj i[ii,Rjcpigq’1
ii ‘gc1i iRr ig1bi’cI,
15,Z1?1Z1T 1t?41 I 3Th1Z1T
usIjI4cpI ciicqikf: I i ii
101
Mahãrtha-rnañjari of ri Mahe.vardnanda
Now the problem is that in spite of having been settled in mind
again and again, this content of meaning only flutters in mind
around like the streak of lightning and seldom does go deep into
the heart, for the sake of which if there be any way that needs to
be suggested; particularly if that be any device of worship of the
Goddess Supreme. With this query in mind, the author looks
around that Divinity as follows:
The deities of the senses are throbbing behind the ego

like body while the Supreme Lord as the ocean of
knowledge is vibrating from amongst them. (34)
Our tangible body is a fabrication made out of the five gross

elements as earth, etc., which all are entirely diverse in nature.
This is what we decide upon. Unanimity of form between the
individual and cosmic bodies is well known in the scriptures.
Deities of the senses throb around the body making use of it as
their locus automatically even without having been invoked and
established. From amongst them also is throbbing the Supreme
Lord, the ultimate agent of knowledge. Hence
All the forces of sight, touch, etc., keep themselves

engaged together from all around in their respective
functions having placed in their midst the golden pillar
which shines all alone in Its all-inclusive universality.
(This golden pillar) is the Supreme Lord Himself, as held out by

the Kalçcyã-stotra in the form of one’s own inmost Self while all
the deities of the senses, both inner as well as outer circle are
forces serving as His agents, having placed themselves around
Him at His disposal. His most appropriate service, therefore, is
to worship Him in one’s own body. Just as the idea of statue,
etc., is formed as representation of oneself, even so the idea of
Him needs to be formed within oneself as the main seat of Him.
102
Mahartha-mañjari of ri Mahe&varãnanda
In this way of thinking, the idea of projection of Him on ground,
etc., would be only a secondary representation. (34)
fl[c: ‘: i ci1ii i1iii iiti
?T cifM’I
[qiic1IjiIc1 I
Npi3iiI1
II%II
r it14
I
I i ii
cWi1iT1: cij uçi-[ 4k ii41i:, ‘ifl11

E1t41 IT T1 — Zff ‘1fl1
rft ftrirftiii
ciu1 41-i ci-i 4iii ciIcir1qzrr:
iii: I1c — cii ‘II’1
ciiiRiq ujj1,
t1iclc1I t cli 1L1J?IT 4c1’tcJ1T1 Ic121
q,QNI ijui1qTgicqiqj fggfçf f 1IciI 1i—
V[ fj4-q tf(
IcII’c1 — iii
103
Mahãrtha-rnahjari of ri Mahevarananda
iPi: i iiTs I’a ,i1i ‘tc1Ic4iciII Pii: I1I1Ic1I, r

t cttqlq IItII
As the Supreme Lord is transcendent, how can He be

worshipped by (worldly) process? On this query the author kindly
observes (as follows):
He should be worshipped by means of the fragrance of

the flower of contemplation offered through the vessel of
the inner being along with the ambrosia of the objects of
cognition. (35)
That Supreme Lord, as very well admitted by the Vedas as well

as the Agamas, should be worshipped within one’s own body
having established Him inside it. In the process of worship, what
needs to be offered as the article of devotion is the ambrosia of
the entire object of cognition. As it has been exhilarating to the
senses, it is sure to be acceptable to Him. (Moreover) since
although it is cumulatively only one and yet it is naturally an
admixture of a variety of feelings, emotions and ideas such as
fear, remorse, joy, etc., like a mixture of eatables of sour, bitter,
sweet, etc., tastes, it is sure to bring delight to the Supreme
Bhairava as well as to His Force of autonomy when taken in by
them amounting to assimilation by them as is the derivative
suggestion behind the word piyate. Use of the idea of inner being
as the cup of offering in this context is to convey the sense of
giving something to someone particularly something liquid as
such a cup alone would be the proper medium for offering such
an ever-flowing object (as feelings, emotions and ideas) to
Bhairava as lying within one’s own inmost being. The suitability
of the medium lies in the fact that the objects of emotions, etc.,
lying in the external world in different forms of throb and having
104
been received through different senses in the form of the
respective throbs get the facility of staying in the senses for a
moment and then getting transmitted through the sensory
mechanism to the Self of Bhairava. Vimara, contemplation, here
stands for contemplation over oneself, the Supreme Lord. That
recognition itself is the flower, pupa, meant derivatively as the
object of nourishment. (35)
TT rk- Picii rr Fciii

IggIgI1ç,4jI
vjgQj[gIQ
ciRciiii 1T T g,c1I QiI
v1T 4ju’)
I I II
1P-IIQ1’1
4Rcii 11 T QIT1 victI
Qi4i1P1
IIII
T cii JI t41 f I cii

Phii gg
1’ici ‘1cqT, si-ii qi crt aic1Tc11c1II

ig11ici — iciSZi 1: I I II
Now, after giving the details of the method of the worship of the
worshipable deity including His locus in the cakra, circle; the
author talks about the quality of this kind of worship as follows:
105
Mahartha-mahjari of ri Mahevarãnanda
Worship is the estimation of the forces lying latent within
one’s own psyche which is a difficult task in this world
while squash, betel, fragrance and flowers are easy to get
for the sake of the Lord of the Universe. (36)
The throb of the heart is the deity, the Supreme Lord, this has
already been stated and will continue to be stated. The power
embedded therein as other than one’s own in the form of
endurance of the onslaught of the agitations of the world and
the capacity to contemplate on it, brooding over the same power
is the worship. Worship other than this is extremely easy and
ends in the idea of Him as He is the Lord of the world. (36)
V iI11 iiiI1 ?1T iIi1P4HIuI:

MIUINI41L ‘I41I.f qzjf
fiRci fT1vci
‘ii1 UI’3, I I(9 II
11 1311q
f9 iiTi R11r
41W4 &pi : 1I(9II
Tt1R1TTf1f1 TTT%d frrzr

igiçjc, flu4
I’i1II u4W ci41ti’i,
106
fifgiii c,1IN-qc1T”IMi 114IU1UIi

c1Irc1Mi 1T — v-ii g[ I i II
Having brooded over the nature of worship in this way over all,
the author intending to organise the remaining matters also on
the same line establishes the supreme purpose of prãi.iãyãma as
follows:
Control of prãiza should be understood as breakage in

the continuity of alternation between in-breathing and
out-breathing as a result of complete withdrawal from
involvement in external matters owing to exclusive
contemplation on one’s Self at the cost of stoppage of
action in matter ready for action. (37)
The yogin experiences stillness of his will to indulge in his

tendency to enter into matters worldly which are tending to block
his inclination to know what deserves to be known and wherein
lies in embryonic form the worldliness of transcendent (Self).
This is vim aria, contemplation as on a fully grown elephant made

to enter into a circle of mirrors and remaining observing him
closely. As an accessory to it, stoppage of the function of all the
sense organs in regard to their response to all external stimuli via
control of breath, prãi;ãyama.
The yogin experiences stillness of his tendency to indulge into

matter worldly which tend to block his inclination to know what
deserves to be known and which tendency is the embryonic form
of worldliness of the Transcendent Self like that of a big animal,
such as replica of a fully grown up elephant entered into a circle
of mirrors and needing to contemplate over. Such contemplation
would be helpful in breaking down the continuity of indulgence
107
in the fascination towards all the sensory objects. Bhañjana here
means getting established in the perfect state of breath control
(known as kevala). (37)
iiiiq iii1
g t3 I
gii’i 3ii1
uwul I[IP131T jfr: I I Ii
i1i1 11Q14 1II

ci c1-’1 gIc: I
c1i
q,PI41T r: I Iz II
IItzII
In the context of prãizãyãma, the author brings to the fore such

yogic practices as drying up, burning, and making to float (in the
following verse):
osana, drying up, amounts to removal of blemishes while

dãhana means rooting out of passions and ãplãvana,
floating, is suggestive of purification by bathing (oneself)
in ambrosial water. (38)
Meaning of this verse is obvious. (38)
108
3TI3igi 1iii
fug4 34Iti’uII’1 I
3t9 ‘
4)IQ1• 1T?IIT13T nq iicii
j[Cl)(rLIcNI 1iiT
I
aT21 eiIi:
uii1j .. - iig: I I II
ujj1jc- tFT
cP4I11g 3i1cPv1cNI 1-iii, c4W-4 1c1ctQi1uIt4
— I44NI1[1 1igI’I[spI’-ci4I
Z ‘1T c1I
uiPi — riii qi’i.ici

cçqç-fl ciicqijf: I i, II
The author takes a diversion here on this point to the nature of

pucpa, flower, etc.
The position of contemplation is necessary to take resort

to in view of its necessity of serving as the factor of
interconnecting the disparate elements of options.
Valuable is the variety of the objects of knowledge while
flowers are the feelings and emotions which feed the inner
nature. (39)
109
Positioning of the organs of the body such as hands, feet, etc.,
from amongst a variety of options in a way oriented to the self-
concentration is what is known as anga-nyasa while arghya,
valuable is the remaining constantly aligned to one’s basic nature
is a valuable psychic state. Flowers are the feelings and emotions
are feeders of the inner being which are oriented to the worship
of the deity by virtue of their orientation to the divine. It is on
account of this utility of them that flowers are known as puspa, a
word as derived from the root pus meaning to feed and nourish.
(39)
[cj QT?Z1 L-ct,II’IIR1T 11Tii

U?4Irc1I
jPWqiuij I
1c
I h?O II
qs5.quj tNii
rc5I1
1ju[: 1 Io II
-cIN-INcNI -I4Ic1M% IIct

cBflII i [qc — R-qci:
ItNtI’-cI: : f1ij1uj gçç4uj uII4.j: — L(I4jII41 1?

-1 Ic4cl,
• ••• • ••• •• a •. i a.....• .. . ... ...
110
Now, after acquisition of the articles of worship both worldly
and divine and having separated from them the particular article
which is of common utility to all the senses, the author proposes
to examine it from the viewpoint of samskära, impression, as
well as yoga.
In the face of fullness of the sense of I-ness we speak of

the propitiation of the point of our family after purifying
it by means of mantras which amounts to projecting of
the options of the world into it. (40)
NOTE: Bindu stands for the Supreme Siva. Propitiation

of the bindu is done by mention of the mantra
relating to it with reference to the udha vidyã and
thus making use of it in the purification of the three
worlds.
Kula stands here for the community of the followers iva as the
supreme manifestation of the entire range of objects of
knowledge. We are speaking here of the propitiation of the deities
by the points, bindus, manifesting out of Him gradually and one
by one in the form of throbs of Force amounting to
contemplation. (The text is missing.) (40)
spuI 31t gcIIt1sIr(NI iciRigi.

3fici \iIc1 --i1r
Uçtc 1
c1
TN1rI1 T R1iic’i I h9 II
111
timilJi I
-1i<c1 .4ic1 T)Ufl
IIci1 r1I: I h9 II
rw’cqtigi1 ‘iN qt1sI?1 — iiPi tipi1’i ciiP *1ci,

41c1 I II.4IrI 4j<ç ‘1(11
T1 j1T T1f TT ITT:
By way of introducing the secret of the circle of deities worth-

worshipping, the author observes:
Keep remembering constantly the five carriers of the body

of Siva, the three eyes, the entire circle of the cakras and
the range of five forces including that of creation as the
foremost. (41)
The five carriers of the body of Siva, the three eyes and all the
cakras. Constant remembrance amounts to contemplation also
contemplation on His range of forms. The word smarata has been
used here twice to emphasise the significance of contemplation
on the Supreme Teacher, i.e., Siva. The five forces to be
contemplated on are those of creation, sustenance, dissolution,
inexplicability and manifestation. (41)
ftISP mThT f1N’1 1[41

TTfiUT 1iItii1
112
tf
pcigi
IciI tIr1,N’1: I I II
41c I ‘liii I1I’(cP
‘ficiiciiiic 4ig I
c[j 41I 11cs 1tcc11II’
1? I çj ET cp(j: IrPL1 R, Th iQ1t1LI11I1I: —

zf sjjcq’ç:, cig cig iR I1i?: cI)IRIg,
TT 1T TuwTtr:
cli ‘tqij, ‘PT 11ñcWi:, Fkicpi
1zrr E
lIcNi1 gic1 ii’i JJ1R1i iig ScL11 I cit iiT

qicii1cciiii’wii:, cig iti Tigii, cig
ii gJvf, cIc rti—
juqqçcj 1 1TI tf E1 Thilcil Thilul NRT
I,cNT c1T iciR I c1TII1—
Iv’IIJMcug lTtcPIcNI ‘ziiicI, ‘T t1c11— ‘1cc4i
1TT: 1T fccp
LI41t tI[ I cli ?Aj1-’iI1j
IIJ!4II’lMI juiiqccpiuii 1i
ii1ir11F giL iT E1 —
milclR cfl
113
Mahãrtha-mahjari of ri Mahe.varãnanda
iriØ-#t
tUfl &t1(I, ‘3TP4I tl&1
Rr 1tNUIIcIb iti1,
ti’f?i cci: iIciIuIc1II ft
iift ici,ii t1’i 1[tit cucgI ‘icigi iici’1i’ j1?i, —
111 TIT?: ?R ?14 t T—TZ1: ?1T ‘fTf
I41Np_T1IcI, 1UILUI I f[tisp, clvcI
ii: 1kDi1:
c1I ‘c1IgI igq’1 i’k1 igR, 1ciI jRg’-c1NI: tI
cicU c1III \cPL4I +I1, — 14111 1Qf1,
‘4cpIIq g444rc1’kq: tiiriiuii1—
-
WiA1c I cli [[: 11 ‘qjcT,

1ILsiI1Lc1cP’ 1 Ni’iiI ‘iRic c1c’11I
1?ii ?fl1 IvItiHI’-lI: c1”LI TTFZV[ TIl,ccc14 T4cl1I’Lu1
c4tMl-I. iIgI14 4i1i’i4 ic’15IFt sii’i’-qci ii’i fr: 1cp(’4
s,fgu
-igPci, it Ic1Ii sig1pc1,

c1Itc fflitii: frtIcit1 Th1Ic,: clvIIi1q
T5UZIT cFc[41 IiT: 1 F414-I I ci 1 T”T ll F4 ‘ QI l Iki 1i I

T2T tI1c1?.141I tlFr i4RR’ 3I-i:
Vfj: i 4.iikzi ici—4i jç çq.f: I cit
i N I—cII1 3i:11 t1c1rc11.t $j
cpj: uI Z12.1’1 iciRi I c1t lcI, W ctctI1I
114
Mahãrtha-mahjari of Sri Mahevarãnanda
ZiIISP1 ThUIIMIP1 giii1biiciii iiiFi ‘P.iiFi’

Tfr T1 ? [1TET TVU?1TTP1 ‘TT1 f Z1TfT’ i
— iIirc1 ‘1I1 gNI Lp3
i’ciiq, PIN: T E{ 111iI:, ç E cpj:
1I g-çcv1I, f[: rIi
i i ii
Now, by way of expounding gradually the secret of the Sricakra

the author contemplates on His three-eyedness as indicatory of
the peculiarity of His body by way of referring to the divisions -
(as follows):
In His body are nine division, five are the positions of the
five carriers, seventeen are the sections in the eye located
in the head while twelve and sixteen in other two eyes.
(42)
The word pqha in the verse is indicatory of the body of His body,
as has been stated in Mahãnayaprakãa:
The vision of the bodies of iva and akti as harmonised

together into one is a matter of great revelation. As a result
of it, the Force has come to His body even and hence it
has become the great seat of the Force.
There what has been indicated by the word kalã are the nine
Forces which being contemplated on turns into a certain element
of the knower in the form of the primeval throb followed by a
certain force of expansion over and above the same throb and
another pulsation concerning the senses and, given to measuring
the magnitude of the sense throb still followed by another throb
given to managing the arrangement of objects followed by
115
unfoldment of objects of understanding, classification of them
and when looked into closely appearing as the five gross elements,
name, space, air, light, water, and earth being produced in the
same order. There, in the beginning itself, is born deliberation of
consciousness out of the Self, followed by the process of
stabilisation of it, followed by the throb of its utilisation, followed
by its whitening and then eventuation by fulfilment significatory
of resting confined to oneself. This is the process intended to be
unfolded here. This is how get formed the diverse perspectives
of understanding. such as the knower, the measures of knowing
and the five kinds of objects of knowledge as the source of
knowledge. Other authorities, again, regard this source of
understanding as of five kinds under the supposition of it as the
locus of offering sacrifice to the Lord of Death in a fivefold
manner, as five are the passages of throbbing of the Supreme
Lord in the form of vyoma-vãmevari, khecari, dikcari, gocari
and bhücari. On account of pre-eminence of contemplation over
spaces under its dispensation as associated with the sacred sound
Om, the five kinds of stimulations associated with as would be
spelled out later on account of her rulership over it, vyornavãme
variis assigned this status. She is the force of consciousness
of the Supreme Lord and throbs in the inmost being of the
knower when he turns into the awareness itself followed by its
entrance into his inner sense followed by entrance into his outer
sense organs and thus by delighting in enjoying the exhilaration
of contact with all kinds of objects of senses. It is known as khecari
on account of its movement in space. As it moves in directions
by taking its position in inner sense organs, it is called dikcari.
On account of its movement in the outer sense organs it is called
gocari while on account of moving among physical objects
kindred to the earth or matter, it is known as bhücari. This is
why on account of bearing with Him this fivefold system of
awareness divided into three perspectives of the knower,
knowledge and the object of knowledge, the author has talked
116
of the statue of iva as having seventeen eyes in his forehead.
The word bhãla means the forehead while the eyes located in it
are the seventeen forces. This has been stated in the scripture as
the circle of the statue. It is called mürti-cakra, the circle of statue,
on account of the etymological bearing of the word mürti with
the root mürch, to mesmerise or excite. These states occur owing
to pre-eminence of the I-sense, This-ness goes down while in the
state of pre-eininence of This-ness, the I-ness does the same. Thus,
both of these states amount to almost the same thing. The form
of the state of consciousness has a vast range of expansion and
contraction on either side. On the side of expansion it has the
potentiality to become as luminous as fire and coincide with that
of the Supreme Bhairava while on the side of contraction it has
the likelihood of becoming as inert as the stone, etc. This colossal
range of autonomy of expansion and contraction has been
indicated by the word mürti. Kalãii, divisions of Agni are
seventeen including the ten external and sevn internal as per
the mention in the scripture in the form of the terms ‘the group
of ten kalãs and ‘the group of seven crests’. In keeping with both
the numbers put together the number of the forces of the inürti,
Agni would come to the same combined number. On being
thought over thoroughly they emerge pre-eminently as
consciousness in the form of assertion of I-sense, resolution,
articulation, acceptance, movement, rejection, enjoyment,
knowing, decision, determination, hearing, touching, seeing,
tasting and smelling. Thus, they are only various forms of the
throb within the knower. They are throbs of interiorisation and
exteriorisation. These forces of mürti, consolidation, owing to
the nature of the object they get embodied in on the side of
contraction, give rise to the animal nature while on the side of
expansion they result in the unfoldment of Siva-hood from within
the person concerned.
Now, the author talks of the circles of light and delight. As has
117
Mahãrtha-mañjari of Sri Mahe.varãnanda
been said about them, ‘twelve and sixteen are their eyes’, these
are the number of their right and left eyes and hence of their
forces. From amongst them, the right eye is a circle of light. On
account of inherence of lustre in it, it deserves to be known. In
keeping with this derivative sense of it, it is a source of valid
knowledge. The number of forces operating here is twelve.
Essentially these are organs of action dominated by the life-force
such as organ of speech, hand, feet, anus and genital and those
of sense dominated by mind, manas, namely, ears, touch, eyes,
taste and smell. The left eye is the centre of delight. Delight is
the manifestation of the Supreme Being embodied within oneself
expressing Himself out of the fullness of His nature and He is of
the nature of the moon. There in Him divisions are sixteen
objectively which are of the nature of change. These features of
change are the five organs of action, five organs of sense, five
physical elements such as space, etc., and manas. (42)
t tft?1TT T1tT1TT 4Zf

rqt1 19q1?1
cRjq [1ii
Ui. 41U4SC UII
falz3p:ft ft Tff i i ii
qt1p1
‘c 41U UH
Pkii P1pii’ici fir tt: iiii
118
Mahãrtha-rn ahja ri of ii Mali e varãnanda
gt 1IcTIT, c1I? T cttI -c1c1: i1c11T
ifiR1:, igi, jipRici 3I,

FT rcJ-qt1sP4j4I
T?4T 3P1: T TZfii ITt Tfici, ?FZ1 T

cIiNi1Ni: IcI: II’4{J:, T 1 ii yIlc1’j—
144j 31gP1cI cii iiP4IcTQiI’1:, ci’-h fri
‘ T1t1tUTT(, ft 1 r1TzrT T-’i1 bT:,
ci4T -R g f*— ?[T1 i I I Tft-i ci,1
fIT:, ?1?r TT1ñT TT1T?1T5?PTT TfrT:,
?R Ttrt [Zfl 1T[IT1 mm: rTT:, ‘tci —
[QTt t
‘iiri iir14: ict[1c1: i

.I T 1II1c1 ............ I I’
(c1Is’l’t1’ Icfclc1, Zn
1IIIcjI, r1ri’ii’ji i uicNi c!cpi 4lc)
Having thus expounded the worthiness Of the gross body as the
locus of worship, the author suggests that in the same way the
subtle also needs to be contemplated on and with that end in
view he reflects on the system of the cakras (as follows):
With the emanation of the five shoulders, the vrndacakras

become sixty-four. There is no consideration for the
lengthened in the context of the circle unless the context
is concerned with the principle of control. (43)
119
Mahãrtha-rnahjari of Sri Mahevarãnanda
(3Izi 1lc1) The sense is this. The Supreme Lore is the Light. As
is the case with the surface of a deep reservoir of water
unwavering and perfectly at peace on the surface silently He
delights in His force of autonomy. Such inherent forces of Him
are known as Sãrnbhava. When He gets inclined to take to an
upsurge, that upsurge becomes known as the upsurge of Sakti.
With some agitation in the same state, there arises the throb of
meeting. With this throb of the agitation comes emergence of
the mantra like agitation on the surface of the sea on the rising of
the moon amounting to overflow of it on the coast. Such an
overflow is known as jñãna-siddha. Thus, the jñãna-siddhas, due
to being practically associated with the objects of knowledge have
been characterised as ãmbhava Siddhãs in the capacity of the
Supreme iva as replete with the autonomy born of self-fulfilled
consciousness as has been stated in the ricakrasadbhäva:
Knowledge should be understood as the force of creation

while sustenance is known as mantra and dissolution as
due to the Great Force......
[After this there is breakage in all the manuscripts which is a part

of this verse while it is supposed that commentary on the rest of
the verses is intact.]
ct,cyjl:
Irii:I
tii
*ii cii 1pig1fTI I? II
120
itiiii 1 [c,cyq:
[1Iv4I
j1j t ‘iIicPI IhtII
‘J1’?I iuqf cci1i’1I
1I1NI I.çrçjcj: f: iiii
I1N PI’c1NR1.PiI’1
I1Mc11I Tt1T( fi’-ci NRi1I1 I)
ii Rr Ri
iii
1TU[ 5c1 j1L
cI,1c1 zjj.ij Ih?tII
rii
Riiq: qiRj fi1
c1UIc1 ci
.iR1i IILII
T gcj, ‘gc1I’ i1ii ii t

iiiFIcicit jcM ‘fr ciiiid’1
mTrfRTTTf T1T( ‘?741 f31T?1tT
121
Mahãrtha-inañjari of ri Mahevarãnanda
r-pM ci’i4 iifr —

iiRi1 I ‘3tP1 pcM— ii4lcp ‘iRi’ ci’iItci’1Ll’1:
f TiPicj, 1: I6RW: I ciPfti
Rictr4ii Ic icicfrj 1 IdNcfrN
1tift 1— 4uç ‘WIc1 — ifii cti
cl,1 gciij:
I II
The Constituent units in the pmcess of creation are ten

while forces involved in the state of sustenance are thirty-
two, eleven in the process of dissolution and thirteen in
the fourth. (44)
There are no options in illumination except for only a

single glory. If anything else throbs, that is only as a matter
of reflection which is the goddess over and above the
sixteenth. (45)
In the creation of the fivefold glory people take count of

the hiatus. In the glory of the original trunk of the tree
lies the creation as the twig. (46)
Drawing is not drawn by the drawing itself. It is the artist

who serves as the source of seeing the vision and drawing
the figure. Then tell me where lies the relevance of laying
the faith of divinity from amongst the two. (47)
If anyone were to be in doubt whether devatã, deity, is sentient

or insentient, he may be enlightened as follows. Concerning an
inconscient figure the question does never arise in regard to its
creativity of such a figure by itself and does rather emerge as the
122
creativity of another conscient person of the sort capable of
sculpting on a slab of stone, etc. In order to bring this idea home
to the listener and mark out the difference between the conscient
and the inconscient in the matter, the author uses the term
payanti, sees. Moreover the word citra has been used repeatedly
to suggest to the capability and incapability to accomplish the
task by the two. Now since by the logic of inclusion and exclusion
it is only within the capability of the conscient to accomplish the
task and by no means within the other one, the author uses the
word bhanata, please respond contemplatively, implying as to
focus of putting the faith of divinity in the figure or the creature
of the figure. (44-45-46-47)
‘T?h iT’ fr f1T: rTftTT

l’L1p, RIciN’h1’1cNI cfl14p
c1Iict — ij uj4a, c1I
1juIuI11u11
ii’i i
qg[T1T1
ui+1 q,i1 c1’1* IIzII
cpj 1IUI4i I
FJ1ij: NRI
‘iuii1ui 1’-1I’ c’ IIcJ: ti—

‘tT, 1’cP1tI’ Ri ciq’fig ‘1Ii
123
fvi tTT1T1Z1T TT-Trn1T?1TT fTr:

Itqc, clt ç[ ciq ‘1IIc1’
I9LII1cI I t ft ciiiiciiP [ci,i’1 i&?i ci’t
— i1 z I q-Igjçcpj:, çç1f[
‘j iui ‘isfr ftir
r’
4WiThiig’pig[ggi citUI tti
q41Igq uj
ftTTTS
P1EII IrP:, g i-j: I ZT I11Icl
‘gu[ç4jc [ +iriI
Il
tjq)
iicjcrciii’I rZ’-41’-:Il’
IlIclI
Now when it is accepted without any doubt that the very own
Self is the deity, what is the use of the entire paraphernalia of
mantra and tantra? Obviously, he is accepted so as to get inclined
towards the deity having redirected his attention from his
personal self. With this doubt in mind the author observes that
the mantra is decisive of the nature of the deity concerned:
Mantra is a configuration of contemplation leading to

expansion of the Self in the state of elation while it is a
124
Mahãrtha-mañjari of rl Mahevarãnanda
means of protection in the event of self-contraction and
depression. Thus the experience embracing all the options
in the entire range of the world is the implication of the
word mantra. (48)
Mantras are matters of contemplation as well as protection; this

is the view of the scripture depending only on the will of the
pursuer of the mantra serving as the superimposition .of both
kinds i.e., elation and contraction. Elation lies in the expansion
of the Self as a centre of homogeneity between the world and
the Transcendent which is known as Universal Lordship while
depression is the opposite to it in the form of getting contracted
into the I-sense and is called the state of animality (on account of
having fallen into the bondage of worldliness). This being the
real state of things, on the expansion of the Self in that way along
with its contemplation of that kind under which it experiences
the wonder of its all-pervasiveness as well as transcendence of
all and as such has become the very nature of the state concerned
on the one side and when the same person falls into the trap of
contraction and stands in the need of protection, the state of
contraction also on due consideration on the other emerges as
that of oneness with sheer-consciousness, otherwise, nothing else
as has been maintained on the authority of the
Pratyabhijñahrda yam. Thus, through trace of universality of the
Self in the state of contraction also, one happens to break the
boundary of limitation and experiences the state of wonder of
removal of the ignorance of self-confinement. This, too, is
another perspective of protection. As an instrument of both these
kinds of experiences, the force of contemplation by virtue of its
power of breaking the chain of the grief of all-engrossing
contraction becomes a mantra, as has been maintained in the
rirãjabhattãraka:
125
Mantra is not merely a configuration of letters as anybody
having just ten hands is not the same as iva. It is rather
the splendour of sound backed by the firmness of
determination which deserves the designation of man tra.
(48)
flI5qIç4jcçcj ffl1V — çcf

TJZT I g
R1T uj f31T
UIIU4j eI 41Q1411 Th1TI
jUj jjrçft
r1 I I? II
•‘iiii 1ii
lM14l WIRI itrr gic
[: I4rcII
T9T cjji:iiIi
gIcprq c1IgcI,1Ic — I41rcfl 144.I[
irRt i iRici, ff
r PccJJR14iI1 !4gc141I’tcqIg iiiiRP:, i’d1
‘1IkøIIlcP: — uIIg4I1 cqrç1-qI:, c1: ircI1Ii
1T ? pgcigcfl (r)
N1IcII c44c1: Ic11UII L1I gjcp
c1tcI 41L-1 1ircf1 RT?i I I II
126
Mahãrtha-mahjari of ri Mahevarãna,zda
Now, it has become incontrovertible that mantras in themselves
are the means of transcendent experience. What, however, is
the position of the collection of words as objects of the sense of
audition? With this problem in mind the author intends to
expound the secret of yak itself and observes:
Vaikhari is the form of yak which is articulated while

Madhyamã is its form as laden with knowledge; Payanti
is its form of will, subtle and homogeneous. (49)
Now to talk of Vãk. It is divided into four steps known as sulqrnã

(parã), payanti, madhyama and vaikhari. From among them,
vaikhari is the well-known obvious one uttered with the effort
of the vocal organs including the palate, etc., which has been
defined as the actual manifestation stage of yak. It, at the stage
of madhyamâ , is the sheer intellectual form of it, a manifestation
of the cognitive aspect of the (human psychology). Payanti is a
manifestation of the aspect of willing. Its denomination aspayanti
is significatory of its tendency of being mani1est as per the literal
sense of the world having been derived from the root meaning
to see. It is the subtle form of speech of the same sort as is the
form of the peacock at the stage of the liquid inside its egg. These
three variegated forms of yak are significatory of the onmipre sent
Supreme Lord’s effort (at manifestation while parã is the sheer
throb of Himself. (49)
T%T IINçi’11ct1 cqI
pikir I
T cii
cjej i.jggi4 I j1j,o II
127
31I’-g4Ic’Qi ii1T:
i
44 c[f[
Ej c1N IcIIl0Il
g-q —
--1, [1IIPc1TUi
ii’i.’-q’ siRi Zr ‘siii:, 11T ‘I41cNI ‘4?2c1I, c1L-4I
cii4iR fcijuu ic1 — ig
I-c1Itc[1 T —
fmitif fr(T ftfrvY zrtmz(
c1LP1IRcNI 3jM’-qggI 1IE1 fTf:I ti 1T: —
I ThgT.4I41i
r g i tg ‘-41 t 1 Ti fIrg1[
rc1
cci4c4I Pr1i ‘li I.j441 1 Ic’II1ZIT, 115011
Now, in the context of mantra, mudrä, posture, also needs to be

traced back to its certain transcendent root. Hence, the author
tells us:
That is the superb posture of the Lord which is

embellished with that abundance of delight compared to
which the value of the great eight siddhis looks petty. (50)
The form of the posture in which the yogin gets the privilege of
the freedom of sporting and winning with Him’who representing
the quintessence of both the worshipper and the object of worship
128
and has.the opportunity of experiencing the splendour of delight
and the consequent throb and grace and its effect on himself
directly, should take it as inclusive of all the well known siddhis
known as karañkini, etc., and even much more than them.
Ksullakitã means belittled as compared to the delight of that
posture as against the pleasure of the attainment of the well
known siddhis like aizimã, etc. The sense is this. Instead of lurking
after the joy derivable from stretching and contracting hands,
fingers, legs, etc., and thus from attaining the state of the surface
of the vibration-less sea psychically in regard to mental
modifications, one needs to prefer the state of beatitude of
complete inner rest known in other words as parãmara, state of
transcendence of contemplation and the splendour of the inner
experience born thereof. As regards the derivativemeaning of
the word rnudrã, it is formed out of a combination of thewords
mud, delight and rã, gives. As such, (it would be betrayal of its
derivative meaning to lurk after the joy available through
karañkini and other mudrãs, etc.,) instead of aiming at the blissful
state of quietude wherein lies the origin as well as the end of all,
purposes of postures whatever. (50)
cQ.T 4ic1i M4 iRciti IL.c11t1 qg4P1J4jI
1UILl
L14S4j iI1I I
1NRi
‘4c7ic1 3T Picpci ctjgIcaT i iq II
iIII.ci: i
129
41?1
q’iRj i Ptci,c IigIc1Icl1 i I9 II
ci ‘lill IgR1llcIl11, t1
‘gj f• vj4j
cF-1 IUIc1IllIi’, 1li1: —

g[cpcqI
ezr.zr ciftziii1 rfrTvT: T?T1TTf?TT
ii, IR1 tTr1TZi — i41i
if ll 141k
ic1 I
iiftZ1: q,M1T11
uIqcpQ14 irr: gu[[:,
iiwiiii’i1 ThRii’1 ii’ -‘
III TtMcii’i’c— 1cNT—1clJ’i fi1t: 4Ir

ciI4 iic1ct 4cl1cNcPII Ef ij1 I I9 I I
130
Thus by way of bringing forth the purpose of contemplation, the
author observed:
Contemplation (as the force of seif-realisation) arising

from the heart develops into a large-branching wish-tree,
flowers into the beatitude of pleasant experience and takes
the fruit of faultless illumination of delight. (51)
Heart is the place. of rest of the universe. As sñch, it is an extremely

important locus (of the living being), as has been stated by the
honourable teacher Abhinavagupta:
Heart has been said as the locus of the establishment of

the universe.
Contemplation is a product of the heart by virtue àf having

emerged there out of actual enjoyment (of feelings, emotions
and cognitions) carried out through thousands of passages of
both the processes of exteriorisation and interiorisation by way
of offering of various articles of aspiration, gaining perfection in,
putting in effort in the acquisition of serving as branches of the
tree and thus gaining in the. splendour of the contemplation on
one’s Self, as also by getting enriched in the wealth of splendour
of self-experience of the beatitude of the same self-experience in
place of flowers, as it were, the embrace, etc. of a (beautiful and
dear lady) as an object of external enjoyment the beauty of which
lies in the fact that it gives foretaste of the blissful experience
probable to be had through realisation of one’s own Self on the
basis of immediacy. Moreover, the delight of this wish-tree in the
form of contemplation is rid of the blemish of division of I-ness
and This-ness and hence lies in the bliss of the heart consisting in
resting within oneself which is the foundation of delight:
131
Peculiar is the delusion of equivalence of the joy of Indra
lying under the shade of his wife aci’s breast (onthe one
side) and of a worm rolling in the hell (on the other).
F
Many a Sivãnandas, Mahãprakãas, Mahevarãnandas, etc.,

accomplished yogins have deliberated sitting together via
superimposition and removal of the same and have found how
pleasure is a matter of sheer notion of the heart which also on
the other side forms the source of that all-pervading Light (of
consciousness) which is of that transcendent nature. (51)
ci1Tf iiizT ii 1c1iI IiqIfci, ci r zrfr

t cp
N r g’
cL1
f
i11giq1 II(:?II
ci,Pici,’1 itiii r
tci T iiqiiJ:
ISfI grc: ii&ii
f IRi
gjcI, 3T?fTZT
spPicpl r pI’1 ‘iIsli-4cI,
132
ticuiihi wiR
‘rii iiti1 ci i4 figijj : ‘

T ?rJ: 11r - fr
iei41tiiii1 cI1J g’hi ci[f “I’fl’1, It1 cI,IQiI1
q’vi1 qq: cjeig1 1cI7II r iRi — cPIc1N si,icth
t ‘igui-L’ ,c-n1’g I ci1 ig[i
‘gijrgj4 iR 1cIItx11i
1iciid ‘sflgrR:’ (o 16)
Ig ii1gi ItII1IccpIe11uI jfg-4j:
“tId0i i1Ii
1?i !1liIcUIi 1I14 V, T ciiIJ

gfii: II!qRII
Now, the end of the path propounded by the school of Mahevara

is attainment of liberation in life which is not possible at all as per
the view of schools of thought other than this one as they maintain
that the liberation of only those people is possible who have got
redeemed of the limitations of body, etc. Having anticipated this
objection from the side of those people, the author observes as
• follows:
The Lord is by no means gradual. As such, how can the

blemish of time get touch of Him. How can He be affected
133
by the obstruction in the path of attainment of liberation
in view of His being eternally liberated? (52)
Itis definite that the Lord is univrsal in view of time, space, etc.,
having been secondarily conceived due to the phenomenal
character of the world, on the analogy of one’s reflection in a
mirror looking as the real person of himself as also on account of
the wide multiplicity of the literal meaning of the word dévä
including illumination. As such, He cannot be gradual involving
limitations of graduality and process affecting His universal
pervasiveness, as has well been said:
Since all is out and out iva,

Where will He reach by moving on?
This being the state of things vho is to get separate from what
and for what purpose and in what way? On this kind of query,
the respondent would have no way out but to remain silent. He
does not need to come into contact with the blemish of time any
way, since time ends up only with sequence. So are also explicable
the term ‘eternally obvious’, etc. Thus, what may be said
eventually is that:
On the attainment of what is pure Consciousness and

Delight, even in spite of continuance of the body, etc.,
redemption is possible which would only strengthen the
oneness of the Self with the consciousness. Sütra 16
This would be liberation in life which according to the. provision

of Pratyabhijnahrdayam, is characterised by (simultaneous)
realisation of life and liberation.
All this is my own expansion.
134
This is the basic nature of those who are charged with the sense
of universality of the Self and not by any attribute assumed from
above. (52)
UjcWl 1q[qfN—
-c1I1qtIN, iitci 1I.1cti,
ju-j.44
• i
‘i1’ cp[
iTttlTPi1
3i1 °19 T ciIII1
rr
1ui 4 cgii11 f1iRciI
clt4lIgIc1lI Ptc:
fQ.M iciRi IItII
3TTTTTZ1: — ft1Tfr
-.
I)c[&1 cI4 T 1T l—g1[P 1’wi

T , 1 ciii11 ThIIIci’iI fiiiiqiiii T cIjlI, P[EicI
T 1? r Pc1 cIIci1 Ictu gt —
__
cii
gçpcq4j, cii E{ ‘ictq1Igc1’4i ‘rN41Ic1I gR93,’(1’

fr, tIc1’1I iI’cc1 figR(r
TupTt c1I c1Igg’jgg
135
— wc1’4jrwI1Ig II’1Ic4j’i: I4io1Ic,QP( 1bci jci

zT ijz141I’I j,
1TiT f 11TTT — 114T 1TZ1 NT’IZ1 ?ZTTt
crntqicjcii— uiig.11iqig I i1c1 Ef c1IL1I41r4I.!,_
IIt1I4IQ1Z( r (wg1 — cq’ rrgici, rrr — ii
fffTT, rti i cif TF1T1T I I ‘1 F’T
ZIIIQfl lic — ciPciiJZ ijjgi
‘1’IciIlcvic1: qi p411cIu11Icl I
ciRjcj cfJ ii
‘ji’1’-II: ciii1g’I
1MIII1i 1t t’jc tI1i 1ctcia ii
11I1T T Ei ‘iIIIc1 ‘I’-iPti
dci: Tht1’iii 11 cI’1ItM II
1I4I1I1IcPU?4 1 S1I1 R41 I
TT 31Ic1I 1gI i siiP1 icwj% II’
1E%:P’T’i I It I I
Now, liberation in life is characterised as a state of the experience

of delight of homogeneity irrespective of all the ups and downs
of life in the form of such radical events as birth and death, etc.,
but how can all this fit in the context of instability of everything?
In anticipation of this doubt the author tells us as follows:
Whatever by whomsoever in whatsoever form

wheresoever anything may be or may not be in view of
136
this uncertainty of everything, in every respect, the Self is

eternally established in the midst of this all-round
uncertainty (as the witness of all this). (53)
Here the sense is this. Whatever object obviously be there in the

world positively and even negatively in whichsoever period of
time past, present and even future just in front of the observer or
even at an invisible distant location in whatsoever form embodied
or disembodied, cannot be characterised as not absolutely there
as it would result in nihilism. As regards nihilism, it has already
been criticised. As such, it should be acceded to. Then, in view
of the characterisation of. the Self as of the nature of existence,
as is obvious from the statement like This Self throbs, how can its
stability get destabilised? When the Self is accepted as obtaining
in the form of the universe, even on the admittance of
momentariness, as a factor of it, how can the universe as inclusive
of momentariness, be denied existence as a whole; when the
stability of the universe even in that regard remains unchallenged,
not to talk of the whole of it, which is being confirmed positively
by all kinds of experiences, memories, etc., in variOus forms of
interactions, in course of life in the world. ‘Look at the pillar’,
‘bring the pitcher’, all such instructions, memories in keeping
with them as also responses would be rendered impossible in
the state of nihilism. Communication of messages involved in
such observances would become impossible in that case. As they
are self-luminous and do not need intervention of any
deliberation, the intention of the communicator becomes obvious
to the listener readily even though he may be innocent of the
context. This is so on account of the presence of a certain element
of stability between the instructor and the person instructed. This
137
fact is inevitable (as is elucidated by the arguments involved in

the following verses):
The Seir needs to be admitted as eternal on account of its

exceeding the process of time. This argument has been
characterised as having been accepted universally.
Immediately after its birth, the child begins to suck the

breast of its mother. Does it do so due to its memory of
having done so before hand anyway or not, this is the
question.
Memory depends on experience, which has not happened

in this life until now. Hence the possibility is that perhaps
it has been revived from some previous experience.
Scholars generally admit the principle of equivalence between

the quality and the substance. As such, on account of being eternally
stable, the Self should be accepted as eternally existing.
(53)
rr ftr: brrf: 1c[:, rT Et
— U1IuIII1cNT IQ414i:
c4IIcNI
ulull rjLIUIj 14QT

L1ck1 fj iJ ju I
1T ic1I
iqT ti’I T IIjII
138
tllc41’j: fzgf
jc fçq fr:i
311c411 P 3jp% II?II
‘1qIc’i’1
‘jjc”j’1: fii i
I4c1’LII
‘uIc1uII 3IIci’1:
\-3t44c’1’
jQ([ irci’iciq’i Zr
IIi , E ç4
rr r i
c1gg1cjIgL: jigi: cp L1c4Ig
iri -
cq,j!P[, 4gL ‘iL’L1 cLI’1gIt11’q c1cU’4’

ct1I c1iciLI(I111—
icISI 1 cpgijgq q[jjrff: cjc1gi
— cuQ1’1rqc1 I ;r;j 31I1’Ic1ct,c T
5iiq J,1T
gigiigiig
139
?1i 14 JJTZ ci I ‘tt15i, 4 -PPT fr i I jT1Tf1 rr—

1ic1i11I
iiirc1 IcBPI14jc1Nc I
i ti’ii ii iii4: r i1ctr: i r
q: 1 i[qi1 1FcitT
cg ii: 11uiii iciRi
— fr ?Z12IT1r TT1T?1:, ftJZ1Tf ifzr ftz—
1WTT1TT?1T1: Zf: (ftrtr t
11fvT r thrTR1RW:
cuIIR: igp4: — iiai
I1I-qcq4j1
ici1 iTsf1 Ic1 c1:
I f ET iiggigi-iip
r gip-iii-qi RivqI
1cil,:
1c1(Ij1cI I
iii’i’-q’1 ii cli Rc-jcqg: fj: I I’
1’Ir”1. I1c11I1Lc11cPI—
i4SJ,1cl I’i’iq I I? II
140
Mahãrtha-mañjari of Sri Mahevarãnan?a
Now, even after admittance of liberation in life as a kind of

objective of life of the Self of permanent nature, there is some
doubt concerning its nature of blissfulness as by a certain school
of thought the state of liberation is accepted generally as that of
a slab of stone. Apprehending this doubt, the author observes:
Now, the Veda maintains that it is for the sake of the Self
that one loves everything. As such, the Self should be
blissful, no matter liberated or bound. (54)
Now, commenting on the initial couple of words, the author

quotes the Upanisadic statement that it is out of love for the Self
that one loves anything. This statement of the Upanisad
eventually refers to the Supreme Lord Himself. The word Self
signifies the heart filled up to the brim by virtues. It is owing to
this kind of fulfilment that its sense of I-sense is said to be
equivalent to the experience of delight.
In view of this state of things, exploration of one’s I-ness to its

full extent so as to realise it in its completeness is to attain the
state of blessedness and hence that state is said to be the
extraordinary form of the Self. On the attainment of that state -
one has nothing to be afraid of, no matter he be liberated or
bound. If he were not to get that delight of the Self by his nature,
how children, wife, and self-disciplines like self-regulation and
self-control can be pleasing to him. Even thousands of children,
etc., cannot please one who is shorn of consciousness. It has well
been pointed out that delight is the resting of the consciousness
within itself. On the contrary when the Self becomes indifferent
towards its connection with the state of self-rest, then it tends to
take recourse to the unpleasant path of destruction of the body,
etc. From the viewpoint of the reality, even in the state of absence
of that connection there is no absence of that self-rest from within
himself. From this fact, it can very well be inferred that experience
141
of pain does not necessarily follow from absence of pleasure.
Now the question arises as to why is it that when everything is
basically delightful, in the state of anger, etc., one tends to take
recourse to strike of weapon, etc. In response to this doubt what
needs to be stated is that in such a case what happens is that it is
out of compulsion of his love for land, wife, etc., that the person
concerned has necessarily to take recourse to such a violent path
and thus even in such a reaction, the basic imperative is the love
or affection itself. From such an enUy of even pain in the area of
delight, what is obvious is the delightfulness of it too. As has
been said in Srimat Stotrãvali:
Even occasions of pain get transformed into those of

pleasure and poison gets rendered into ambrosia, as also
the world becomes changed into the state of liberation
where there is the path leading to añkara.
In this way, it is the wish of the Self for itself which assumes .the
form of desire, curiosity, aspiration and kindred feelings, emotions
and sentiments and, therefore, it is for the fulfilment of these
that the entire affair of children, wife, etc., has been spread out
as objects of pleasure. This is the meaning of the Upanisadic
statement. Use of the word priyãrthartham in the verse has been
made to indicate to the purpose behind love for the objects
concerned. Through the introduction of the word priya the
author has intended to bring out love as the innate nature of the
Self. It is the same nature of the Self which is experienced in
various forms of actor, instrument of action, etc., as besides these
there is nothing apart from these which may be characterised as
the object of pleasure. This is the implication of the summary
statement of the author. As per the contention of the followers
of the Nyaya school of philosophy and kindred ones, in the state
•of liberation the Self does not become stone like inert since in
the state of bondage as well the inherence of pleasure remains
142
Mahãrthamahjari of ri Mahevarãnanda
inevitably intact in it and not to talk of its experience on its part.
It is to indicate to the verity of this point that it has been
mentioned here indifferently. Moreover, in view of the
inevitability of the blissful nature of the Self, there is in it no
relevance of the distinction of the states of bondage and liberation
since bliss or delight is just the state of homogeneity of experiences
in the inner being, as has been stated:
Where there is interpenetration of citta and purified

intellection, delight reigns supreme and where delight
prevails over the temperament there lies the stability of
consciousness and purity of discretion.
It is for the sake of emphasising this aspect of the Self that in the
Upanisad the story of the two wives of the sage Yãjñava(kya has
been introduced. (54)
gigi’iiuiij11:
i11 ffjjj
t1iccii’ti
fiuu’1cj i
WT
I1I1IU[ 1jlJ1IUIc1I I II
41 ce1I(1
[uT P Pvifi I
-,1cii
ciu1: jciI I I’ II
143
J5j gq o1Iy4Ic1’tq4[ Q’1L1

irc1ui 1 !1ctyII ct4IcJ,c1
ig1i, c1c1—
ct,c
‘iiiiiszi ci1 4 : I’
fl1I 4flc1IIcL1I ciIR1I3T thi[ igiq

ljrq cI cli L1Icfl (1141qZ1—
i4’c1II11IUIeictIIg [ ccItc111Ncc1Ivr1 iIcPIIc4iI’ul gu1
l4Lc1 — I P1i1icW< ëJ IcN’1—
1T f: — f
jiriirgci,cchzr:, cIrfl’ ‘f’ Ri

PI I TZ1 — 1ER +ucci,4cig1 T 1r
fup1[ç1 rrrr cl gigR1ii ——
1i 1I’1IIqc’j ‘— II’-I1’fIc1’1I
ilii TF-I1 ftcii’jfi i1cqIc, 1TIi411—
rTT2,fT ‘r’ ftr ITT1Tf E I TZT ë
ffT- fgBT: I
I
1c1 iiii: ji-q4flug 3tiLIc1 Ii’
144
jri qvqIIgIg[ ii f i ‘ii’i

gg.c1Ij:, 1: iiei, iicci —
*iiQZ1[ii 4IcN’: Th’cigciI: ic1:, ‘1 i’ci4V
?[QT1I4-LIIci’i: I1c1tI ft: — eiiuIl
r+ri j: ‘tItkE1 I kc1t1
szt gj1IJ: ftryi
f r qFig1 &
rigici Rcpfi, dci
I1iQiiT, 1?i .11—
q1I1I?I’(cqIq I 1t
‘IIc tcJ tp1

f IItp: tsiiRi1iai I’
I TQT i1isii:, IIuI: — iRig, igii’iigqi’c

g1IGIcjII’ c14 — ‘i jj gr
4Ic1’)qq[ T TQ.1T?ft: —
I1Ici1PIQl191, IT 1ècicii —
.iig I 1iiII: — IitIIIICue1 iRci—
Tr4r’r: TQTZff: rtrr—
‘qc: RicSft1 g4R—
I I’Sic1ciI1I I cpIR4cl
rciRrci I rzj rii: grqrc7gir
+IM’IggIgeflIcjvRNI ipTi igi’cicU I IVC4hD4j
145
iu
\‘5cI1c Z1 iit: 1I,gIc1: I’
i1i •1I&II
Now,. by way of introducing the ways .to the access to the throb
f.the Self the author indicates to the ãzava, etc., three ways by
means of just a single verse which reads as follows:
If there is any abiding and genuine will to discover the

splendour of the heart, the intervening occasion needs to
be discerned in the interval between the moan and the
sun on the subsidence of both of them. (55)
If one’s heart, which has already been explained, is prepared to

realise oneself, and is deteñnined to have the wonderful glimpse
of the Self whose throb is peculiar, surprising and taintless on
ccoupt.of its status beyondthe space-time continuum as wellas
option of acceptance and rejection and hence is keen to be sure
about it through positive realisation of it and having experience
âf”the wôiidet . of the realisa:tion, 0 worshippers of it, (try to
fcrnulate the instruction) of the-Bhagavadgita which reads as
.This:Person is fOrmed of faith and hence one is what his

faith makes him
Bhagavadgita XV1I.3
As per the spirit of this insruction, if any desire is impelling you

for the realisation of the Self, the path to its’fulfilment is as follows
and is common to all sacred paths and lies in harmonisation of
146
all whatever there is. It is like this: The letters s and h.involvedin
the composition of the syllables sa and ha (as components of the
sacred great sentence so’ham) as also on account of being
indicatory of the will for cognition (as also of the solar and lunar
channels of breathing), their functioning needs to be suspended
(obviously not by force but through entrance into, exclusive
meditation) and the nasal sound interconnecting the letters s and
h is to be contemplated on and discerned in regard to the length
of time for the removal of the blemish on the Self as.the covering
of taint from over a piece of gem. It is on doing so that emerges
the secret of sounds, s-am-h. Though as a unit of the alphabet
both the letters h and s are as commonplace as other. letters but
by virtue of being combined by the intermediate sound, they, get
transformed into the great thorough reversion in thejr order in
the sequence as the existing order has been ‘accorded to them
for the sake of keeping their sense hidden from the ken of people
at large. Moreover, this device of inversion, in their order makes
them into another mantra, i.e., has got transformed, them into is
enough to create credence for its genuineness in the mind of the
people. This path to the realisation of the Self is known as ãzava,
microscopic, on account of its resting on particular letters
assuming the form of a great mantra to: be contemplated.oa.:.as
the way, to it, as has been observed in the ri Malinivijaya Tanträ:
That way .to attainment of homogeneity.of min4 is
characterised as microscopic which rests on discernment
on pronunciation, meditation, sounds, and places of
articulation in the vocal organ.
Thus has also to be contemplated in regard to pronunciation,

etc. Soma or moon is an entity associated with the, world worth
the splendour of understanding while Surya or the sun has its
association with will, knowledge and action requiring the throb
of evidence. Subsidence of both of them amounts to suggesting.
1i1’7 ..
,1•
MahâhaInañjari of ri Mahevarãnanda
to the state when all the tendencies of the mind,’such as aspiring,
will g, knowing and acting have subsided in their respective
füictions. In that state Self as the real knower would become
1ñsta non-entity and, therefore,would stand in the necessity
bfvoaibñ through remOval ôf doubt regarding its positive
béinThe meaning On the point is as follows. Enlivening of the
desirmg, tc , to the extent as to think that this phenomenal world
isthetañgible form of the splendour of manifestation cannot be
jossible’without these tendenéies of the mind. Such an evocation
of the Self is, therefore, necessary for removing the doubt about
the positivity ‘of the Self. This is the advantage of this kind of
coñsiderátion within oneself. This is known as the path of the
kt.:Itsihdepehdence as a path of liberation lies in its being
ônfined to just one’s contemplation rid of pronunciation, etc.,
‘s1 rthe case with other pathsas has been stated as follows:
Iii this c6htëxt, ãkta is that path of liberation by tracking

along which rid Of the necessity of the necessity of
pronunciation, etc.,the aspirant is required to contemplate
within himself cOncerning the essence of the reality.
Now’ Soma or’ moon, stands for the breath known as apãna while
Sürya, the sun, for the prãnã. This is well-known. Normally both
these kinds of breath have access outside the heart up to twelve
finger-ends. There the seventh termination of the language has
been used in the sense of being, bhäva, while the root has
been Used in the sense of throwing and throbbing. The extent of
the throw or throb inside and Outside the body needs to be
contemplated on along with the wonder involved in the act up
‘to its uriderstanding from the core of the heart.’ The sense is this.
Though both these kinds of breath keep throbbing and moving
in common throughout the whole body automatically like the
pair of fire-sticks, yet for the sake of constant wonderment over
the miracle of the constitution of the body it needs to be followed
148
Mahãrtha-mahjari of ri MaIievarãnanda
inwardly, otherwise there is no harm in leaving it unattended in

its operation as it is going on. Now, since this path concerns an
operation which is going on automatically by itself, it is to be
understood as ãmbhava as has been stated in the following
verse:
The path by tracking along which just on the advice f

the teacher the psychic state of seif-realisation is reached
without any effort at ideation on one’s own part, is known
as Sãmbhava.
(55)
tgT
______________
____
IIigciEIT
W iIiii’lii i ii II
9F1 1aIt
f[ETTWU
Ii1?iciØ
iiipT: •IIII
Is1Ic11IUI1 citciHi •9 g ig1qi?i’ii

Lbc1ft Ørcw ‘ticP1IIc1 9It1
uIcpI{Iji 1IcI—
zrr iir—
149
Mähãrtha-mañjari of ri Mahevarãnanda
Qit1IwitI
fcpQ: ccp cqq1IJciP I cii PI I I II
Having thus expounded the three paths together, the author for
the sake of making them firmly settled in the heart of the aspirant
explains them separately beginning with the ãiiava, microscopic:
Look at the position of space vis-a-vis the elements grosser

than it in its blemishness. Then how far must be the
unaffectedness of iva in His transcendence of the thirty-
six component of the world. (56)
Paramaiva is the end of all the paths (as indicated above) leading
to Him by virtue Of His position lying in transcendence of all the
elements as explained already. From amongst those elements
themselves how much blemishless is the position of space as
compared to that the gross ones like the earth, etc.,. on account
of absence of inapplicability of the criterion of limitation to it by
nature itself. It is on account of its transcendence of limitations
of boundary that a posture named khecari has acquired
prominence. On the acceptance of the taintlessness of the most
tangible also (on thorough scrutinisation) it can be imagincd how
much subtle would be the Supreme Lord who is transcendent to
all thirty-six components of the world! Here comes the adage of
stick and honeycomb. (56)
ii-cr
.
i14i I’
-i II9II
150
91It1g_
cJ I
Ricpi ii’i.1 IItL9II
1I i9cit1ciil ii’ii: vii tIi1c4i’iI

c1Ii4, : T — qIq-ci’iIqc1I
ci1c it 3iiici1
— 4W coP(, cit1
l cjc1 —
ürffj,
g i —Tft iNTpTj I 11 cWTh ‘11 c1,
-
___
__
izr f jzrr içf, qt[ mzfcftcN:

1Ig?4’IS’i1ci 4rç, i4c1IcILThT
‘t t ¶
c’4P4R iiiii-iiciiiR.ci I Iit9 II
Now, the author explains the .ãktopãya, the path of akti, the
fundamental force:
Only those persons are competent to ve instruction in

the path of the sprout pf the state of things alternative to
151
the commonsense, who have themselves tasted the
ambrosial wine of aivism on the great sacrificial occasion
of drinking. (57)
Those high-soul persons who have got their consciousness

purified by the glance of one who has gained the nativity of aivaconsciousness
by virtue of having been initiated in its six-fold
path with its consequence of the experience of the splendour of
knowledge of the Self which is the pitcher of self-delight and on
that account is the mainstay of getting established in selfrealisation,
and by taking the taste of which one attains the
homogeneity of the worldly delight and transcçndent bliss and is
known as the drinking stuff of Bhairava, the drinking of which
amounts to acceptance of one’s exclusive adoption of the path,
that is the great occasion of initiation in the sacrifice and
experience of the seif-realisation through it. Only such persons
get really inclined in this matter. This is the path of elimination of
the distinction between the knower and the object of knowledge.
It is such persons who can impart instruction on this path from
close quarters so thatthe receiver may grasp it in such a way that
he may not be required to be born and reborn again and again.
It is this experience which mainly is called rasa, which secondarily
is applied also to aesthetic delights of various denominations such
as 1ringãra, joy of erotics, etc.
It is that primeval Person who is characterised as consisting

of the joy of food.
This has been mentioned in the Upanisad. (57)
TQ YB
cii TTYI
152
T?J3ft iRi
i’1fi ‘iW I It II
i
1T cig[ g4uj: I
?4DE 1JRi’j ___

i1ii1 ÜSf?I IIcio1: IItII
f g4uq tçjPI iiF i1’j 3iiriiiR: gpf:

ictcII gqrJ — i1si cii
gicicj gi
I qIzIT ce1I I1III1c1
1{[4: 4jjg1 — vii’tc ‘iI4c1cl, Z:
I t
ciic’iP cii ‘IclLli 1i[ ñ’si 1iclcLI: —
iIcloL1: — i1iJ:, iqii’i J, 3Ig iicici
T IIIl
Now the author takes up the path of ambhu (for elaboration):

Alas! The face is being reflected in the mirror. So may
also be reflected the mirror. That in which the mirror is
being reflected also needs to be understood (like the
mirror). (58)
In the world and there, too, in such objects like mirror, etc., face
is getting reflected. This is very well understandable. This will be
propounded immediately afterwards. From the commonsense
viewpoint, what appears in the form of face has undergone the
153
Mahãrtha-mañjari of En Mahevarãnanda
experience of getting reflected. The medium of reflection has
served like a mirror..What needs to be understood is that medium
owing to whose cleanliness all the objects of world including the
mirror itself and lying in one’s inner being entire process are being
reflected. The imperative for the knowing of it is made to
emphasise its knowability. One’s capability of understanding it
also requires the necessity of knowing it. (58)
1q iNzif ihcii’i—
ii
ri
ftiiigi
I’1%’1 13T
rci’cjci’ ‘iiN
1—di4i 1r qgu c’c1 I I I I
cp ci ci: IPiMI
T4c’I ‘4: iI’qc41 f:

-q’: —
iici IciPi cic1 I o11uII g:fr
— T— c4pji 1T 4c1’1 ci’k’cji fc11
‘ti4Itti II&)I.I
154
Now, by way of delineating on the attainment of the prominence
of both the aspects of the reality internal as well as external and
thus having got perfected in introversion as well as extroyersion
and as a consequence in the understanding of the Self over and
above the people of the commonsense and hence owing to have
demolished the barrier between the time and the space in the
case of the yogin, the author moves forward to decide the same
achievement in the verse as follows:
Where does lie any space for the idea of extroversion and:
introversion in the case of a yogin established in
introversion who has become immune to any kind of
blemish inward and outward like the feathers of a blue
ray in regard to the symmetry of its feathers on both the
sides? (59)
Artha means the object which is desired by everyone, that is, the
Self which is somewhat above all things worldly. It is rather like
the plumage of a clean peacock and akin to that of a joy perfectly
alike on both sides in regard to Iness and This-ness, that is,
inwardness in the capacity of the knower as well as disinterested
outward-ness which all are only artificial. There is no place of
these within him. (59)
T2 [[qjj gIT 1 11CtI

Pi
1ThRftrFIföT
gRgI1 I
Iic1i tT ijfiiijicj
Rcpci I Io II
155
‘qNl ‘jiIiec1’.’i—
ggc!i
RiiiPci 1II1IciI
f1rfir i iO ii
.1i’-iciIPi ‘.,1IIw1}Pk 11i — T1T i1ii:, i.ji ggu ZIT

gRgifè-cii,
I19&. Fg1Lww4r ri
çcpuj qI g4ILNffi cii
H1icjgI-T1gc11I
j11Jij1u1 Ji4g11 1ii: I I° II
Now, the author reveals his immuness to the limitations of the

difference of the paths of space and time:
The yogin puts on in the form of a rosary of gems the

three states of wakefulness, dream and sound sleep strung
together. (60)
The yogin puts on as a precious jewellery of pearls and gems the

three state of consciousness strung together on one and the same
string of contemplation by transcending the barriers of the
commonsense state of things. Moreover, here is to. be discerned
also the fourth state of consciousness which lies in transcendence
of the worldly, other-worldly and the normal base of the supreme
knower and above the fourth. (60)
156
Igf cFPIcI1 1iiT

W1i: qItkrcj, cltq 1
gv[4çtc II
tauii fsiui I
3IIv11 ftT\31c1I
mruuii ‘iN iiiii
IcN1rcT1_
Tfkfr ccpiI
uf4uijirci fl .1 I1 II
jq,: ‘f ci; 1UI 3lM’-ci’ i11[Nt 1T1—
iiP1—
iPH ii1 — ic1ctt1
4i1P ‘.icw-T icic1L1RL ciiriTZ gj UEH
j’cp4 iiiii1 1F11 — [ jqcj—
1:
j1Pi’i: tIIRP 4tkDIqI

irJ[gi 1ig’t
157
(.E))
i
NRi: I.
rcgi1i Ic1i’iI1Iccp11vJ1 Iijg-1
gIqçIgIcq’j: RP1cwi i1qi, iRP1cii
iigiqi1giigitg:, cic1 PW,crq—

4j[
icgcfuci ‘TZ1gti11 IEI II
Now, following the disclosure of the secret of the autonomy of

the yogin’s consciousness with respect to space, time, etc., and
restoration of it to its original state of pure consciousness
amounting to the state of all-aloneness and hence of perfect
autonomy, the.doubt. arises that such a state is impossible to attain
on account of unavoidability of some or the other hindrance
dropping in. Suspecting like this, the author observes as follows:
With his heart favouring this, would behave like one

having become fully contented with the taste of the
ambrosia of transcendence and then aspiring for the taste
of the worldly life like a drunkard wishing to have a taste
of tamarind just for the sake of a change of taste.. (61)
That which is indIcated as the world beyond is, indeed, the state
of delight of Brahman, as is suggested through the Upanisadic
system of gradation in the quantum of full pleasure and delight
in the experience from the human, Gandharva, etc., up to
Brahman in regard to the redemption from limitations and access
158
to full autonomy of the Supreme Being experiencing the state of
restoration to Its I-ness and reaching the highest point of self-
contentment and delight including the experience of throb of
the splendour of beauty and bliss. That throb of splendour is a
mixture of the two basic factors, namely, prakãa and vimara,
i.e., Lightand Contemplation, by virtue of represeñtingthe end
and means in the experience of the excess of the swçetness of
the delight in the heart of the yogin. Having been attained, this
excess of delight serves as a stimulant for ideas contrary to it.
Such is the role of the heart in the travail of the body, senses and
the creation as such on the path of the wOrld. It is always in the
state of process. Instead of seeking further intensification in the
sweetness experienced earliçr, it prefers an alteration in the taste.
Consequently, there emerges a taste different from sourness, etc.,
where the will-power of the yogin having been fed up with the
earlier experience and remaining as such until he: attains the
ultimate result unobstructed, as has been stated in the Siva-Sütra:
As happens in regard to the citta, the locus of the individual

consciousness, so also happens in regard to the body,
senses and àbjects of the external world.
Siva-Sütra IlL 39
It is well-known in the worldly life that people fed up with the

taste of extremely sweet eatables, aspfre to taste something
entirely different from that. such as an object of sour taste like
tamarind. The sense is this. As different from the experience of
the yogin of limited reallsation who got redeemed of the agitation
of the body and senses, etc., and has attained the realisation
barely of his Self in its inwardness as also is relieved of all the
external agitations, is the delightful experience of the yogin of
unlimited realisation of the Self which is completely redeemed
of the I-sense and is entirely dipped in the experience of delight
159
shorn of worldliness and has become transcendent to agitations
of This-ness and rests in the sacred occasion of pure knowership.
(61)
g’ciigi cgcqPi:
‘1It9c1I4
s1I I
ciiI LPUIII q.quJ. aQ1 IIEII
fl
1
- _I
c1I[ cp1RL c1’cN I I II
j4c tk9I4jI’IgI1jI ‘RPcnIiIcJIT—

1T fr’f
W1’siiPi
icqvM?, ri1i
j&clTh ‘i iui
fM II1:II
160
Now, since This-ness is necessarily of the nature of delusion, how
can there be the possibility of coordination between I-ness and
This-ness. With this doubt in mind, the author observes:
Through which system of. the tools of understanding the

yogin receives the joys available from the objects of
enjoyment, through the same system tending to send
outside the content of joy .he makes all the three wOrlds
abound in the throbs of his heart. (62):
Though the yogin has naturally ascended the highest state of

knowership, yet by means of the superimposition of sheer
autonomy of his will-power he descends down. t the state of
limited knowership and thus by rendering himself into the great
reservoir of the homogeneity of Light and Delight as ambrosia,
he receivesjoy in the form of words, contacts, etc., and makes
them his own via the very same system he makes this trinity of
the world in the form of the knower, means of knowledge and
objects of knowledge get filled with the throbs of his heart; (62)
ir IPLIi jNi11.Icqig
__ffT
p N1T
fT
iiii
c flju I IF II
T%1T ?R
frtr rs:i
161
cE11LRI 1
cI)’N 51s’-LI: I IF I I
q ¶I1gI’j,muI1cNIii: R.4I11
jiuici jguL IItt, c11 tt1I1I1 Ii44{ ff4cpç—
cii
rL 1cPIUI r4[? 1cI icI,IuI iiRii,ii’
aic1IcI gcl’tq — 1t i
i4r ri
— 1r1r r
is1I i1sii1 — r 3lRcUa
ZIhT tI i ci4: f q)c
tiiRcj ‘iiJfr — ‘fr 4ici:
?McJ,ctll Ijigig I I II
Now, when this certainty of the yogins amounts to their

incapability of going beyond the option of the ways of the atomic,
etc., how does he enter into the range of uncertainty? Suspecting
the difficulty, the author says:
Remain in the state as you are lying placed in without

any worry. Even there lies discretion. Whom does who
instruct like this except for the yogin? (63)
Though the paths known as ãzava, atomic, etc., are based on

the difference (between the Self and the Supreme Being) and
hence tend to lead to the option yet on account of being inspired
by the Universal Force of creativity of Sambhu it returns
162
gradually towards the certainty of arnbhu on account of which
the aspirant tends towards Him and gets instructed to remain
assured in lying confidently in the state in which he be at any
particular moment. Thus, the path known as ãizava, atomic, etc;,
tends to lead one beyond the universal and hence is established
as the ãmbhava. In it, too, there is involvement of some sort of
discretion which needs to be contemplated on. As a result of this
kind of contemplation leading to the experience of exhilaration,
one gets out of the duality of difference between oneself and the
other, that is, the object and the subject, For him, both the doer
and the deed, the teacher and the taught both get unified into
one and the same item of awareness. (63)
TZ1t II r 1T Piii. i i g j i i tci
1TuztTi igrn
ififi
Qjg I
ic1t1cl)(vicI,
Ri1uiNui Rir i ii
Q1•4 Tfti1 ft11i4PtI
c31t figiWi’ii gijfl Rir: iiii
163
ir j — zf IIC[UE zj
gIii’- 4R FcIIc4icP:, 11 4cN 44iI1S1?1 TIflhI4cNI
IIc1IEIc1 I 5ft c11iqQ,qI4(
‘r[ I
iILIc 1 *itii1 49I ‘ii4: i II’
Ri I ir iiriuwi 4iiiiuii ii’it

iii 1IcN’1PI41 ‘iI1
‘I LiI’Lici f ugcj: •......, I’
TUTIuII ici1?iciT PIIIc1’lI

fijI1c4jiI IttZlT E1 1ic’1M:, c1Ii
T Ri1: — C11iNti4jccpIIctII iiic4’1 — r q’giRi.i
I i ii
Investigating thus into the psychology of this kind of yogins who

having tasted this kind of wonderful experience have become
fully self-contended, the author turns towards himself and finding
kindredness of his own experience with their’s in regard to
boundlessness of delight in that regard as also the excess of selfillumination
within him brought in thereby observes further as
follows:
What a wonder is the delight of sport of creation, how

easy is to tread the path leading to the good fortune of
attainment of redemption beyond the breakdown of the
164
blemish of the system of the god of death and access to
the state of perfection on the path of unification of Siva
and akti! (64)
How wonderful is the system under which is experienced by us

the world as a state of redemption abounding in delight which
otherwise has been condemned as a matter of sheer suffering on
account of being the field of painful events of birth and deat.h for
the extrovert people as has been stated in Stotrãvali:
Where there is the path of añkara, the worldly life is

turned into the state of redemption, sufferings get
transformed into the state of joy and poison into ambrosia.
Wonderful is the fascination of the universal craving for the state

of redemption which is available only through the grace of the
Supreme Lord. Yogins devoted to iva have, indeed, gone
beyond the effect of the god of Death, as has been stated in Sri
Stotrãvali:
I bow before that devotee of iva who has attained that

state which is possible to attain neither through repeated
muttering nor through meditation.
Never does the attainment of the yogins of the joint path of iva
in the form of the Light and akti as the Force of contemplation
enjoys the throb of consciousness require anything to do except
for remaining sustained in life and holding oneness of the duality
of the world and the Transcendent as merely the Knower and
the known. (64)
165
iiiiuiciiiii1ffi41ciri, :
jUIcl
UI’1Uf1-IItUI I
‘tcl IIE(ijI
pjcw141Ig1 iiii I
jgfluj: jc[:
jc1 i
(upjj 65 iwcif c4Is4I
[4L1ct r gJ 1cii iRci)
LIg4c4 ?t
s5 bN1I
gj1 Lj1j’ UI uIIuIIIIIf
‘qcig1 qç :I
f ijg[ .I”1I1It I I Ii
166
sjt{ci uI fii
11c1IU1F IT3IIUi Th
tuuiij m1TT3T
1T.Tf1 QI’lc4 hIIEt9II
11I’1’11 f.41—
I
rsiI1i Qug’1 IIII
iIc41ictcn
cç4 ?Q-IIg4[ II(9II
Revelation of the secret of this path requires bare listening to

the way to it and by no means realisation of its experience in the
heart. In order to communicate this, the author adds further:
Even by being touched upon for a while this yogic path

owing to its nature of immortality as well as knowledge,
all transcend all (miseries of life) and attain the immensity
of plenitude for all time to come. (65)
No matter howsoever complex initial hurdle (on the path

of yoga) be, it becomes simpler than the simple by the
sheer fall of the eyesight of the knowledgeable teacher
and gets. removed from the path of the fortunate initiate
of the path. (66)
167
Mahãrtha-rnaiijari of ri Mahevarãnanda
Let all other redemptive streams of knowleçlge falling in
the four-cornered oceans take rest (for the time being),
leaving only Lord Bhairava operative with His churning
stick of ambrosia. (67)
Tie word mathnãti, churns, amounts to suggest that He elevates

having put together respectfully various other ways to the Divine.
(67)
c1 ‘ti ‘jUI4j
‘cI T1 TjW1t1I
aiciitiui fT3I
i4cr11 cN S’1T I IEt ii
c1 (N -IUH4-i1
I 1T I1icI *fti
Ic4N1
g4jcy1tNc1 c1t1 t1E1’14I4l I 1tt II
1iIuI1c1lI ig1?iii’i—
cj1IuT i ig
uj1t — cI:
-iig-?i, dci gRci:
— 1c1IlyIgiQlicPL1I
TfTff TTfZ1TTft—
I?[e1IcI WT—
iigRi, cpgvr II
168
ip-igi gg41, rIZI guuççfl

I it ii
Fortunately, we are pronouncing the secret so that no

more have you to remain taking rounds in the circle of
birth and death due to foolishness. Look into.the secret
of the heart which is closest to you as well as into the role
of its effort. (68)
Hrdaya, heart, is that part of one’s body which is the locus of the
motivation of the group of six principles known as Parama Siva,
akti, !vara, uddha Vidyã, and Mãyã operating in the state of
psychic options as well as beyond the options and thus of the
dual force of prakäa, Light and virnara, contemplation. Its
udyoga, effort, stands for looking closely into the factor of rise of
indifference towards tangible objects which serve as the source
of motivation of the entire worldly behaviour in the form of will,
cognition and action. Here ãlokana, looking, into, stands for
examining from the viewpoint of their usefulness or otherwise in
regard to the Self. That effort lies sometimes in perusing the throb
of the senses in the reception of their objects in the form of taste,
etc., out of curiosity by externalising himself and gets enamoured
by them while at times getting disillusioned from the fascination
due to knowledge withdraws himself from them rests engrossed
in the Self alone and enjoys the delight of the Self alone which is
all-pervading. All this has been dealt with in scriptures in both
the ways, that is, action and discursion. (68)
169
iT
T[?iiTh iuiti i
:ii’iv1
IIEE,II
b’1g -ipf
Jb1I,1t1 I
{cl fif r rr i i ii
c Tt1 ictiiPfl
ii41uih-ii
r’.
IIoII
•çQ;1 [clI1IIRt4
31ItIWctiUIcVMM1UTr
Q.1i$1cP’1i1i1Ic1Wfl c1’-c1 i’1Pi4 I Ito II

5Q1T ‘WI —
ggg1Iw1F tI*clcl I1Tf9IWft gi:,

‘ri
ctq-p, p ii
T2.fi1 1J1ILc1I II
I1rgclI: .iR4ici: I
4jI1rt4 Ri: I
170
It is this very great burden of meaning which was delivered
to the son of Pãñdu by Mãdhava, the possessor of sixteen
thousand forces at the start of the war of (Mahãbhãrata).
(69)
Thus should one pay obeisance to the Yogini who has

put together succinctly this luxuriañcè of states of
awakening of consciousness beyond the commonsense
and the dream and as native to those established in yoga
and requiring just a patched garment, trident and skull
bone as her sole possession In a span of just seventy verses
in Prãkrta. (70)
Yogini here stands for the Supreme Goddess possessed of

supernal power of Yoga while kanthã , patched garment, for the
worldly life which is elucidative of the possibility of quest for
oneness from amidst the diversity of the worldly life. The skullbone
is indicative of the Self surviving the destruction of the body
and known as the knower of the creative force in the form of the
citta, locus of consciousness. (70)
Thus ends Mahãrtha-mañjari composed by ri Mahevarãnanda.
171
GLOSSARY OF IMPORTANT
TERMS IN KASHMIR SAIVISM
Alokana: Looking into
Abhãsa: Divine manifestation.
Abhãsa-vãda: Kashmir aivism doctrine of idealist world

creation in which the uni’erse shines as a
reflecting manifestation of divine
Consciousness.
Abhinavagupta
(950-1050 A.D.): Yogin, Tantric, litterateur, philosopher, and
commentator on Kashmir Saivism,
belonging to the lineage of Vasugupta and
Somananda. Author of Tantraloka,
TantrasAra, Abhinavabhãrati (commentary
on Nãtya Sãstra of Bharat Muni); Ivarapratyabhijñã-vimar
ini and other important
works.
Abuddha: From yogic point of view, it is an

unawakened state, i.e., state of spiritual
ignorance.
Akala: The experient established in iva tattva and

identified with Him.
175
Aghora: Merciful iva.
Agni: Pramãtã — subject or knower.
Akhyãti: Primal Ignorance.
Akula: iva.
Akrama: Continuous manifestation of the essential

nature. Sãkta Yoga.
Ajñãnam: Contracted or limited knowledge.
Amba: akti of the Divine
Anacka: Concentrating on any mantra back to the

source where it is unuttered.
Antakoti: The last point; it is dvddaãnta — a measure

of twelve fingers-ends.
Antarãtma: Conditioned inner soul consisting of subtle

body —puryastaka.
Antarmukhibhãva: Introversion of consciousness.
Anu: The jiva — the empirical individual — the

limited conditioned experient.
Anugraha: Grace.
Anupãya: Realisation of the Self without any effort

or method.
176
Glossary Of Important Terms In Kashmir aivism
Anusandhãna: In yogic sense it is constant awareness of
the Reality.
Anuttara: The Supreme; Parama Siva; the Absolute;

Vowel ‘a’ (3T)
Apãna: The vital breath that goes downwards

towards the anus; the inhaled air.
Apavarga: Liberatiàn.
Aparã: Lowest.
Apavedyasu
upti: Deep sleep in which one has no awareness
of any object whatsoever.
Auddha-vidyã: Limited knowing of a finite being; one of

the five limiting factors of kañcukas.
Avadhãna: Uninterrupted attentiveness.
Aviveka: Non-discernment, ignorance, moha or

delusion; unawareness of the Reality.
Avyakta: Unmanifest.
Auddha vidyã: Limited knowledge; empirical knowledge.
Ahamkãra: I-feeling.
Anava upaya: Yoga whereby one utiises his senses, präia

and manas for seif-realisation. It is also
177
known as ãtiava yoga, bhedopãya and kriyã
yoga or kriyopãya.
Anava Samãvea: Identification with the Ultimate Reality by

änava means.
Anava mala: Limitation pertaining to empirical

individual; innate ignorance of the jiva;
primal limiting condition that reduces
universal consciousness to the state of the
jiva.
Anvaya-vyatireka: Logic of inclusion and exclusion.
Atrna-virãnti: Resting in the Self.
Atma-vyãpti: Realisation of the Self without realising the

all-inclusive iva nature.
Ananda: Bliss.
Abhoga: Spiritual delight; expansion

Asana: Esoteric meaning — To be established in the
Self.
Exoteric meaning — Particular postures of
the body.
Bandha: Bondage; limited knowledge; primal

ignorance. In Hathã yogic practice in which
certain organs of the body are contracted
and locked, such as miUa bandha, etc.
Bauddha ajñãna: Inherent ignorance in Buddhi by which one
178
Glossary Of important Terms In Kashmir aivism
considers both his subtle and gross bodies
as the Self on account of auddha vikalpas.
Bauddha jnana: Considering oneself as iva by means of

uddha vikalpas.
Bhãvanã: Practice of contemplating oneself and
everything as iva; jñãna yoga; Saktopaya;
creative contemplation.
BhUta Gross element.
Bhutakaivalya: Withdrawal of one’s mind from the

elements.
Bhairava Agama: Sixty-four $iva Agamas that teach non-

dualism.
Bhairava: Tantric yogins who are established in unity-

consciousness and disseminate the
teachings of sixty-four non-dualistic Siva
Agamas
Bhairava mudrã: A state of highest state of consciousness in

which attention is inward while the gaze
outward without twinkling of the eyes.
B hairavaSamãpatti:
Identity with Parama Siva.
Bhogkta: Experient.
Bindu: (1) Undivided Light of Consciousness; (2)
nasal sound indicated by a dot on the letter
()
179
BIja: Active Light of akti which is the root cause
of the universe; vowel; mystical letter
forming the part of man Ira of a deity; first
syllable of a mantra.
Brahmanãdi: Sucumnã, central nerve.
Brahmarandhra: Sahasrãra cakra.
Buddha: One who is awakened to the light of

consciousness.
Buddhi: Ascertaining intellect; intuitive aspect of

consciousness by which the Self awakens
to truth.
Cakra: Centre of nerves, powers, aktis.
Cakrev&ra: Lord of aktis.
Candra: Object of knowledge; left nerve.
Camatkãra: Delight of aesthetic experience.
Cit-akti: Power of consciousness.
Cit: The Absolute; Consciousness that is the

unchanging principle in the midst of all
changes.
Citta: Limitation of the Universal Consciousness

manifested in the individual; empirical
individual consciousness.
180
Citi: Consciousness power of the Absolute
which brings about the world process.
Cetana: Self-Conscious individual, Parama Siva.
Cetya: Object of consciousness.
Caitanya: Absolute Consciousness free apart from

knowing and doing.
Darana: Philosophy; Seeing.
Daiika: A teacher of non-dualistic Savism.
Dik: Space.
Divya mudrã: Khercari mudrã.
Gaganañgana: Consciousness power.
Garbha: Primal ignorance; Mahãmãyã.
Guna-traya: Sattva, rajas, tamas1,
Granthi: Psychic complex.
Grãhaka: Experient; Knower; Subject.
Grãhya: Object of experience.
Ghora Sakti: aktis or deities that draw the individual

towards the worldly pleasure.
181
Ghoratari aktis: Saktis or deities that push the individual
towards a downward path in the world.
Hrdaya: The central consciousness which is the

substratum of all manifestation.
Hathsa: The soul.
Hetu: Cause
Icchhã: Will; representing the letter () ‘i’.
Icchhã upãya: ãmbhava-upãya.

Icchhã-akti: Inner state of Parama iva in which jnana
and kriyã are unified; inseparable innate
Will Power of Parama Siva intent on
manifestation.
Idantã: Objective consciousness or This-

consciousness.
Indu: Prameya or object; apana.
Jàgat: World-process.
Jagrat avasthã: Waking state.
Jãgrat jñana: Objective knowledge common to all in

waking condition; esoterically it means
Enlightenment or awakening of
consciousness at all levels.
182
Jiva: Individual soul; empirical self whose
consciousness is conditioned and limited.
Jivanmukta: Liberated who while still living in the

physical body.
Jivanmukti: Liberation while still living in the body.
Jñãna: Spiritual wisdom.
Jãna Yoga: ãkta upãya.

Jyehã: Sakti of iva that inspires the jiva for Selfrealisation
or Siva-consciousness.
Kalã: Power of consciousness by which all the

thirty-six principles are evolved.
Kapãla: Skull-bone.
Kañthã: Patched garment.
Kaflcuka: Coverings of Mãyã that converts Siva into

jiva. They are: kalã, auddha vidyã, rãga,
niyati and kãla.
Kinda: Mülãdhãra cakra.
Karana: One of the ãnava upãyas in which an

aspirant meditates over the body and the
nervous system as an epitome of the
cosmos.
KaraiievarI: Khecari, go Carl, dikcari, and bhücari

cakras.
183
Mahartha-mañjari of ri Mahe.varãnanda
Karmendriya: Five powers of organs of action, namely,
speaking, handling, locomotion, excreting,
sexual action.
Karma-mala: Impurity of actions (good and evil).
Kãraiia: Cause..
Karya: Effect.
Karma mala: Impressions left on the mind by motivated

action.
Kãla: Division, aspect.
Kãla tattva: Past, present and future determined by

sense of succession.
Kãla akti: Power of the Ultimate Reality that

determines succession.
Kha-puspa: Flower of the void.
Kundalini: Creative Power of Siva; power that lies

folded in three and a half folds in the
mülãdhãra.
Kumäri:; One who brings about an end to the

difference-creating Mãyã.
Ksetrajña: Empirical Subject.
Kumãrila Bhafla:. Primary exponent of Mimämsã Philosophy.
184
Glossary Of Impor&znt Terms In Kashmir aivism
Laya: Dissolution; interiorisation of
consciousness.
Loka: Plane of existence.
Madhyadhãma: Central nerve also: nown as bra hmanãdi

or susumnä.
Mantra-virya: iva-Consdousness, the experience of parãyak.
Mahãrtha: Pure consciousness; the greatest end; the

Kaula discipline.
Mahãsattã: Absolute existence; The Absolute.
Manorathagupta: Younger brother of Abhinavagupta.
MAtrkã: The unknown mother, parã-vãk akti that

manifests the world; word power which is
the basis of all knowledge.
Mãtkã-cakra: Group of powers pertaining to Mãtrkã.
Mãyã: Delusion; power of delusion of the

Supreme Being; Principle that veils pure
consciousness and is the material cause of
physical manifestation; the source of five
kañ cukas.
Mãyã-pramãtã: Empirical self that is governed by Mãyã.
Mãlini: Power of letters that holds the entire
185
universe within itself and in which the
alphabets are arranged in an irregular way
from ‘na’ to ‘pha’.
Nãdi-sathhãra: Dissolution of prãna and apana into

susumnã.
Nãda: Unstruck sound experienced in susumna;

the first movement of iva- akti towards
manifestation.
Narasimhagupta: An ancestor of Abhinavagupta.
Nãsikã: Flowing of prãna-akti in a zigzag way in

praiza, apana and susumnã channels.
Nimea: Involution.
Nitua-vidyã: Pure knowledge.
Niyati: Determinant; Law of causation.
Pañcakrtya: Ceaseless fivefold act of Siva —

manifestation (srLy(i), maintenance (sthiti),
withdrawal of manifestation (samhãra),
veiling of the nature of Self (vi!aya), and
grace (anugraha).
Pañca-akti: Five fundamental powers of iva, namely,

Cit, Ananda, Icchã , Jñãna and Kriyã.
Pati: Liberated individual.
186
Parã: The Absolute.
Para-pramãtã: Parama iva; the highest experient.

Parama-iva: The Absolute
Parãpara: Intermediate stage, unity in diversity; both

identical and different.
Paramãrtha: Highest Reality; highest goal.
Parãakti: Citi, parã-vãk.
Pau: Empirical individual bound by ignorance —

avidya; spiritual nescience.
Payanti: Undifferentiated form; Vãk akti, a state in

which there is no difference between vãcya
(object) and vãcaka (word).
Pãa: Snare; bondage, noose.
Prakãa: Principle by which everything is known;

consciousness; principle of Self-reve1ation
PrakTti: Source of objectivity from buddhi to earth.
Pramã: Exact knowledge.
Pramãtã: Knower, subject or experient.
Pramãna: Means of knowledge.
187
Prameya: Object of knowledge; object.
Pramiti: Accurate conception.
Pratyabhijña: Recognition of one’s divine nature and

unity with Parama Siva, recognition,
realisastion.
Prath: Unfold, shine.
Prathã: Mode of appearance.
Pratibhã: Creativity of consciousness; spontaneous

Consciousness; parã-akti.
Pratimilana: Experience of iva within and outside.

Prabuddha: One who is awakened to the higher
Consciousness.
Pralaya: Dissolution of manifestation.
Pralayãkevali: Yogin who is resting in Mãyatattva and is

cognisant of .unya or void, i.e., incognisant
of anything.
Prakrti: The collective source of the s ãtvi ka , rãjasika

and tãmasika forces of the Supreme Being.
Prasãra: Expansion, manifestation of Siva in the

form of universe through His powers.
Prãna: Vital energy; life energy, air in expiration.
188
Glossary Of Important Terms In Kashinir aivism
Prana-pramãtã: Anindividual considering praiza to be the
Self.
Pãna-bija: Letter ‘ha’.
Prãsãda: The mantra sauh.
Paurusa ajñãna: Innate ignorance regarding real nature of

one’s Self.
Paurus jñãna: Knowledge of one’s Siva nature.
Rajas: Activity and disharmony; principle of

motion — constituent of Prakrti.
Ravi: Knowledge —pramãza; praiza.
Rami: Sakti.
Raga: Attachment; one of the coverings of Mãyã

in which there is limitation by desire.
Rodhini: akti that obstructs the passage of mokca.

Raudri: The akti that confides individuals to their
pleasures.
akti: Spanda or creative pulsation of Siva.
Sakti-cakra: Group of 12 mahakalis; the goddess

responsible for creation, etc.; group of
powers of the senses; group of mantras.
189
akti-tattva: Vimara aspect, Consciousness of Siva; the
second of the 36 tattvas.
akti-pãta: Divine grace by which one realises one’s

essential divine nature.
Sabda: Sound, word.
abda-brahman: Vibratory form of Consciousness.

p
Sabda-rãi: Group of letters from a to ksa.
ambhunãtha: Teacher of ardha-traymbakam school

during the time of Abhinavagupta.
ãmbhava upaya: Sudden emergence of iva-Consciousness

by mere hint that one’s Self is Siva; also
known as Icchopäya.
ãmbhava-pramãtã: One established in iva-Consciousness.

iva: Name of the Ultimate Reality; prakaa or
divine light.
iva-drsti: Philosophical treatise of Somãnanda. (800-

900 A.D.)
iva-strotãvalli: Collection of devotional poems of

Utpaladeva addressed to iva.
iva-sütras: Text of Kashmir Saivism dealing with the
nature of consciousness from the highest
to the individual in three chapters. It is said
that this text was revealed to Vasugupta in
ninth century.
190
Siva tattva:
First of the 36 tattvas; prhieval source of all
manifestations; primal divine light.
Somãnanda: Author of Siva-drsti.
uddha tattva: Pararna iva.
uddha Vikalpa: The thought of one’s self as iva.

uddha Vidyã: Fifth tattva from iva. In it, consciousness
that of ‘I’ and ‘This’ are equally prominent
though the germinal universe is seen
differently yet the string of identity is
experienced, i.e., experience of identity in
diversity.
unya (aiva): A state in which objects are not

experienced.
unya-pramata: Experient is identified with objectless

consciousness.
aiva Agama: iva has expounded ten dualistic astras;

eighteen ãstras teaching unity in diversity;
and sixty-four non-dualistic sãstras.
Saiva Sãdhanã: They are: ãzava upaya; ãkta upãya; and

ãmbIiava upaya.
Sandhãna: Union of individual consciousness with the

universal consciousness through intensive
awareness.
Samghatta: Concentration, mental union.
191
Sambodha: Perfect knowledge of the nature of Reality
as C6nsciousness and Bliss.
Samvit: Supreme Consciousness in which there is

complete fusion of prakãa and vimara,
jñãna-akti, svãtantrya-akti.
Samsãra: Transmigratory existence.
Saihhãra: Assimilation to Super Consciousness.
Sathsãrin: Transmigratory being.
Sakala: Limited experients.
Sat: Existence which is consciousness.
S adãiva
(Sãdãkhya tattva): Third tativa from iva. Here Will is
predominant.
Samãna: The vital vayu that helps in assimilation of

food, etc. and brings about equilibrium
between prãna and apana.
Sarnãvea: Absorption of the individual consciousness

into the Divine Consciousness.
Sankalpa: Determination.
Savikalpa jñãna: Knowledge acquired through the

judgement of Buddhi.
Sahaja-vidyã: Pervasion into Siva-consciousness;
192
experience of one’s innate nature as
Consciousness.
Sãmarasya: A state of consciousness where all

differentiation ceases.
Sãyujya: A state of consciousness in which an

aspirant realises identity with the Divine in
the midst of diversity.
Sarupya: A state of consciousness in which an

aspirant realises complete identity with the
Divine.
Sãlokya: A state of consciousness in which an

aspirant lives on the same plane with his
chosen deity.
Sãksãtkãra: Direct experience of the essential Self.
Suprabuddha: One who is awakened to the

transcendental state of consciousness which
conscioushess is constantly present.
Suupti: Deep sleep; dreamless sleep.
Suupti(savedya): A state of sound sleep in which there is

slight trace of sense of pleasure, lightness,
etc.
Susupti (apavedya): A state of deep sleep in which there is

complete absence •of all objective
consciousness.
193
Susuptatã or
sauuptam: A delusive of primalignorance.
Sükma Sarira: Subtle body, puryactaka.
Surya (symbolic): Prãna, pramãna (knowledge), jñäna-akti.
Surya nãcli: Pin gala nadi carrying prana.
Soma (symbolic): Apãna,prameya (object)
Soma nãdi: Ida nãli, carrying apana.
Sthãna Kalpanã: Aizava upaya in which concentration is

done on external things.
Sthüla bhütãni: Gross elements — ether, air, fire, water and

earth.
Spanda: Throb. Creative pulsation; motion in

motionless iva which brings about
manifestation, maintenance and
withdrawal of the universe.
Sphurattã: Spanda, gleam; throb-like gleam of the

absolute Freedom of the Divine bringing
about the manifestation of the world
process.
Svatantra: Unimpeded Will; The Absolute.
Svacchanda: iva, Bhairava.
Svapna: Dream, dreaming state, vikalpas.

194
Svãtantrya: Absolute Freedom of Will; vimaria-thkti.
Tantrãloka: Magnum opus and outstanding work of

Abhinvagupta on philosophy and practice
of trayambaka system known as Kashmir
S aivism.
Tattva-traya: The three tattvas, namely, Nara, akti and

iva; Atmã, Vidyã and Siva.
Turiya or Turya: Fourth state of consciousness which strings
together all the lower states — wakefulness,
dreaming, deep sleep; witnessing
consciousness.
Turyãtita: A state which transcends the fourth state

of consciousness and in which distinction
between of the three states ceases; pure
blissful consciousness; universe appears as
the Self.
Trika or Trik: A system of philosophy of triad - Nara, Sakti

and iva; para (the highest wherein there
is identity); parapara, identity in difference
and apara, difference and sense of
difference.
Triüla: Trident. A symbol of three divine powers

of knowing, doing and willing.
Uccära: A particular method of concentration on

praiza-akti; ãnava-üpãya.
Udãna: Vital air that moves upwards; akti that

[95
Mahãrtha-mañjarl of ri Mahevarãnanda
moves up in susumnã during spiritual
awakening.
Udyama: Spontaneous emergence of Supreme

Consciousness.
Udyoga: Effort.
Unmanã: Sakti of Parama Siva in its primal movement

towards manifestation, though inseparable
from Him.
Unmea: Unfoldment of the universe.
Umã: Icchã-akti of the Supreme.
tJmã: Letters a, a, sa, ha.
Utpaladeva
(900-1000 A.E.): aiva yogin, tantric and philosopher and
devotional poet. Author of Ivarapratyabhijñã-kãrikã.
Varahgupta: Ancestor of Abhinavagupta.
Varna: Anãhata nãda — unstruck sound

experienced in susumnã; object of
concentration in dhavni yoga; letters.
Väcaka: Indicator; Word; mantra, varza and pada.
Vãcya: Object, indicated.
196
Vãmã or
Vãmevari: Divine akti that emits or projects the
universe out of the Supreme and produces
the reverse consciousness of difference.
Vãsanã: Residual traces of actions and impressions

retained in the mind.
Vãha: Channel; präiza flowing in the iIa naçti on

the left and apana in the pin gala nãIi on
the right of suyuinnã are together known
as Vãha.
Vikalpa: Counter determination; an idea as different

from another idea; ideation, imagination,
difference of perception, thought-construct.
Vikalpa-ksaya: Dissolution of all vikalpas.
Vimara: Self-consciousness; awareness of Parama

iva full of jñäna and kriya that brings about
the world process; power of revelation;
contemplation.
Viva: The Universe.
Vivarnaya,
Viãtmaka: Immanent.
Vivottirna: Transcendent.
Visarga: Creation, emanation.
197
Vedaka: Experient.
Vedya: Object.
VaikharI: Sakti as gross speech.

Vidyã: Knowledge.
Vyãna: Pervasive prãna.
Vyãpaktva: All-pervasiveness.
Yãmala: Duality of iva and akti.
Yoni: Nine classes of consonants in the context
of alphabets, akti is yoni and Siva is. bija;
Maya-akti; womb, source.
Yonivarga: Mãyiya mala; Mãyã and its progeny.
198
INDEX
Index
A bindu 111
bondage and liberation 143
Abhiras, 39 Brahmã 33
Abhinavagupta Brahman 57, 64, 158
17, 42, 44, 51, 98, 131 buddhi 76
Actor of the Universal Play
81
ad infinitum 42
ãnava 18, 162 Caitra 69
aesthetic delight 74
aesthetic experience 74 cakra 105
agama 41, 42, 48 cakras 112, 119
agamas 88 carana 28
Agni 88, 117 causality 79
Rgveda 13 citra 123
ahathkãra 76 citta 16, 143, 171
ajapã-gãyatri 15. cogniser 36
ajapã-japa 15 cognitive 47
ambrosia 161 Consciousness 18, 134
anãhata nãda 16 consciousness
apañ 14 98, 152, 158, 171
•apana 14, 15 D
Artha 155
Atman 14, 67 Dadhikrã 13
Devatã 13
B
devikã-krama 31
Bhadrakãli 89
Bhagavadgita 18, 146
Bhairava F
11, 15, 62, 104, 168 Force 63
Bhattakallata 18
G
Bharavi 11
bhavan 58 Ganga 37
bhuvana 89 Gandharva 158
201
Mahãrtha-mañjari Of ri Mahevarãnanda
gunas 75 kevala 108
guru 27 Keyurvati 12
khecari 150
H
Knowledge 65
hathsa 13, 14 knowledge and power of
Hrdaya 169 action 28
hrdaya 51 Ksullakitã 129
heart Krama system 12
57, 61, 102, 158, 169 kricla 82
I
kriyã 75
Kubla Khan 12
I, too, have stated the same kunclalini 15
thing in 48 Kula 111
I-ness 66
L
ignorance 54
illumination 33 lamp of auspiciousness 55
Indra 12 liberation 136
Tvara 65, 66 Light 57, 58, 60
loka 51
J
M
Jayaratha 17
Jñãna 75 Madanikã 12
jñãna-siddh 120 Mãdhava 171
jñãna-siddha 120 madhyama 16
jvalati 56 Mahãbhãrata 171
jyotistoma 44 mahãn, 19
K Mahãnayaprakãa 115
MahãprakAas 132
Kaksyã-stotra 102 mahãprkãa 12
kãla 72 Mahãrtha-mañj an
kalã) 72 11, 12, 27, 171
Kalyãnikã 12 Mahea 71
kanthã 171 Mahevara 133
karañkini 129
202
Index
Mahevarãnanda Parama iva 59, 84

12, 18, 28, 171 parama Siva 11
Mahevarãnandas 132 Parimalã. 11
Maitra 69 peacock 94
manas 76, 90 prana 14, 15, 18, 107, 148
mano’nuãsana stotra 70 prAnayama 14, 17, 107
mantra 15 prãñ 14
mathnãti 168 prakaa 89, 159, 169
Mrtyujit 17 Prakrti 75
Mãyã 69 prakrti 84
mãyã 72 Pratyabhijñã 37, 56
mudrã 128 Pratyabhijñã’ 27
Pratyabhijñãhdayam
125, 134
natvã 28 pupa 105, 109, 110
Navya Nyãya 19 Purãiias 92
Netra Tantra 17 purusa 73, 84
nicalodyota 32, 32—171 purusãrtha 50
nihilism 137
R
nihilistic school 31
nimesa 94 Rta, 13
nisedha 49 rãga 72
nivrtti 88 Rudra 88
niyati 72 s
Nyãya school 142
aci 12 -.
samharabija 17
paa 72 sarnsãra 50
pau 75 samsãra a 51
Payanti 127 samskãra 33
payanti 16, 123 samskãras 33
Pãñd 171 Samvit Prakãa 48
Pãñdu 171 Sadãiva 65
para-näda 15 sãdhanã 12, 14, i, 19
203
Saivism 12 ricakrasadbhãva 120
ãktas 148 Srimat Stotrãvali 142
akti 84, 115 rirãjabhattãraka 125
akti, 63 ingara 152
ãktopãya 151 Stotrãvali 165
ãmbhava 149 Supreme Lord 47, 69
ãmbhava 18 SUrya 147
ãmbhava Siddhãs 120 svadhã 14
ambhu 73, 85 T
sañjña-viesa 32, 33
añkara 142, 165 Tantrãloka 54
ssti bija 17 tapas 14
sat-kãrya-vãda 84 Tattvamãla 88
sattva, rajas and tamas 75 Tattvãrtha-cintãmani 18
Self 14,32, 33, 36, thro 27
37, 39, 43, 65, 67, 155 throb 33, 56, 98, 146.
self-luminousness 56 trident 11
senses 79
U
iva33, 51, 55, 61, 63,
73, 82, 86, 111 universal delight 70
ivaSütra17, 62, 73,159 Universal Lord 80
iva-drsti 98 unmea 60,94
Sivãnanda 12 Upaniad 152
ivãnandas 132 upaya 31
Siva’s Light 83 ürdhva 56
skull 11
V
so’ham 15, 147
solar and lunar channels of Vaieska 32
breathing 147 Vãmadeva 13
rI Kãlikã Agama 48 vrndacakras 119
ri Komala-valli 96 Veda 63
rI Kramodaya 72 Vedas 104
ri Mãlinivijaya Tantra 147 viuddha caitanya 16
ricakra 115 viva 73
204
Index
vidhi 49
Vidyã 67
Vijñãna Bhairava
14, 49, 90
vikalpas 16
vimara 28, 31, 57, 58, 59
vimara-vicchurita 32
Visnu 33
vyoma-vãmevari, kliecari,
dikcari, gocari and
bhücari 116
will-power 61
Y
Yãjñavalkya 143
yoga 18, 111, 167
yogin 156, 161
yogini 12
205

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THE MAHARTHA-MANJARI

This is an English translation of the famous

The book is valuable asset to scholars, students,

Professor Satya Prakash Singh is renowned Vedic

Swami Mahesvarananda is an accomplished yogin

STANDARD PUBLISHERS (INDIA)

All rights reserved, including translation into any language

STANDARD PUBLISHERS (iNDIA)

Baba Sripãda of Vraj Academy,

Glossary of. Important Terms in

It belongs to the 14th Century A.D. and is written in

What is particularly significant is that it is claimed to have been

Composed summarily in seventy verses knit throughout

She appeared to me in a state I had just awakened, after

As regards the author of this verse, that is Mahevarãnanda, a

In course of his commentary on verseS No.55, Mahevarãnanda

The illumination lies in the elimination of the intervening nasal

These qualities of hathsa were recognised at the time of the

Hathsaz ucisad vasur antarik,ya sad

(The Sun) as a Swan takes its seat on what is pure,

All these attributes accorded to this Devatã, under the

In yet another Rgvedic mantra placed at RV.I.164.38-9 and seen

Statements about these functions of breathing-in and breathing-

Vijñãna Bhairava describes the technique of meditation of

I1t’1% 1i’ö 1M jgzii I

jq,ui ct1i1?i cNSUI fri1r.. j’i8 I

The breath is exhaled with the sound ‘sa’ and inhaled

Throughout day and night, he recites this mantra 21,600

The mantra hamsa is repeated in every living being automatically

Nãda is audible at vaikhari stage. but it becomes subtle at the

Hamsa is thus that manifestation of nãda which is symbolic of

Though sãdhana of hathsa is dhvani yoga; it involves intensive

According to Abhinayagupta, Tantraloka V.131:

From the uccãra of this general praza,, there vibrates an

In it lie all the vartyas latently in an undivided form and is

Jayaratha comments on this state as follows:

In this inarticulate, imperceptible anãhata nãda, all the

Clarifying further, Abhinavagupta states as follows:

Jayaratha explains it in the following words:

Srsi bija is ‘sa’ which denotes breathing-out while breathing-in

Ksemarãja in his commentary on iva-Sütra, 111.21 explains the

Mrtyujit (Netra Tantra) states in the beginning as under:

“One should give up gross pranãyama and even the inner

Bhattakalla(a, in order to confirm the causality of prãna

‘Consciousness is first transformed into prana.’

Here prãza is the universal Life-force which makes manifest both

The same technique has been carried on here by ri

What the Bhagavadgita has accomplished from the viewpoint of

Mahevarãnanda goes a step still further in showing the possibility

This is evident from his acknowledgement of this fact towards

The result of this sãdhanã, though so simple, is by no means

Hanta rahasyam bhanãmo

I am glad to disclose the secret to you so that you may not

Breathing-in and breathing-out is the most fundamental activity

We are grateful to Shri Mohindra Vashistha, the publisher and

Vasanta Paflcami Authors

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