wholeness or pūrṇa

[yajvan]

hariḥ oṁ
~~~~~~
namasté

I wrote in another folder and post:

On Self-realization
What occurs ?
pūrṇatva & pūrṇahantā – wholeness, being complete & established in Being ( or joy of Being)
pauruṣa jñāna – knowledge of one’s own SELF ( that without boundaries or fraction)
dharma-megha – cloud pouring virtue

I have mentioned this wholeness/fullness (pūrṇa) on several occasions. One may ask what does that have to do with anything, I don’t get it.
By understanding this notion of pūrṇatva one can have a better understanding of SELF; for many the SELF is a bit cumbersome to catch hold of in terms of its real meaning. Based upon that idea I thought to offer the reader a few dimensions that ( I hope) will frame it bit more for one’s comprehension. Why ? It is a cornerstone of real growth.

Let’s start with this – fragmentation
My support and frame of reference here is the spandakārikā-s, really the commentary on this book , called the spandaṇirnaya by kṣemarāja. Why mention this? Because the spandaṇirnaya is a commentary on the spandakārikā-s, and in turn the spandakārikā-s is considered a commentary on the śiva-sūtras. It suggests we are in good company.
parāmṛtarasāpāyastasya yaḥ pratyayodbhavaḥ|
tenāsvatantratāmeti sa ca tanmātragocaraḥ||3.14

This says in general,
within the limited being (paśu) the rise of (or all sorts of ) ideas take place and the disappearance of the supreme sap ( called para-rasa of supreme sap) occurs;
due to or from that (tena) this limited being loses his/her independence. The appearance of the ideas ( as mentioned) are within the field of the tanmātra-s or senses
( the term in the verse is tanmātragocaraḥ or the field of the tanmātra-s).

The limited being (paśu) here is the human experience i.e. you, reading this post and pretty much anyone looking over your shoulder at the moment.
The rise (udbhavaḥ) of all the ideas, thoughts, etc. is the fragmentation or differentiated thoughts, of awareness. What has occurred ? Saṁvid becomes saṁvidaḥ ; let me explain.

Saṁvid becomes saṁvidaḥ
This saṁvid is consciousness ; in fact it means ‘to know together , know thoroughly’ That means it is unfragmented it is undifferentiated – it is whole (pūrṇa).
When a mass of ideas, thoughts and the like bubble up we know have saṁvidaḥ or the plural form ( grammatically speaking) of saṁvid. The plural form tells
us of cognitions, of various perceptions, of experiences - the many. The wholeness of consciousness becomes fragmented into discrete ( it seems) experiences and perceptions and this is driven by the field of the senses (tanmātragocaraḥ or the field of the tanmātra-s which we will revisit at a future date). So, let’s look at this a bit more via an example.

Let’s say you are looking at a tree. You then move your perception to a car ( in fact a blue car); Your perception moved from object A to object B. Yet what occurred
in-between object A and B ? Awareness was there yet what registered within the ‘attention’ was object A then object B. Not many people pay attention to the continuity
that continues from A to B or even to another object (or objects) C, D, E and F. What remained is the under-current of consciousness that continued , but not many pay
much attention to it. As awareness alights on objects , discrete objects of a blue car, a tree, a pen, a desk, etc. there is saṁvidaḥ , the cognitions and perceptions of objects
that are outward facing in the environment surrounding us. Little attention is paid to saṁvid, the unfragmented consciousness that is the foundation of all awareness.

This continuity from one perception to another has a name, anusaṁdhāna (anu + saṁdhāna) :

• anu = each by each , one after another
• saṁdhāna = the act of placing or joining together or uniting , junction , union + each by each , orderly , methodically , one after another

When one's awareness is established in this saṁvid, this unfragmented awareness, then it is one’s referral point. It is one’s frame of reference all the time.
So the 3 other states of consciousness ( states or avasthā) that we are told of i.e. wake-dream-sleep appear or reside within this saṁvid, this unfragmented awareness.
The continuity (anusaṁdhāna) between the 3 is done via saṁvid. When we are not anchored in this saṁvid, we go from one perception to another not aware of the continuity (anusaṁdhāna).

When one lives in this saṁvid, this continuity (anusaṁdhāna) of consciousness all the time ( even in wake-dream-sleep), it is wholeness , it is non-fragmented. This is Self-awareness. It becomes one’s frame of reference ( more on this later).

Kṛṣṇaḥ says it this way in the bhāgavadgītā ( 7^th verse of the 7^th chapter): every thing rests upon me (Kṛṣṇaḥ being pure consciousness, SELF of all beings) like pearls on a string. The continuity (anusaṁdhāna) of the pearls ( different states or avasthā of consciousness) are strung together by the string ( pure awareness/SELF), not seen, but the common thread between all states.

My teacher would always talk of a tree and the sap. When one looks at a tree and sees all the branches, all the leaves, they are all an expression of the sap. The clear sap that permiates all parts of the tree , from the root to the tree’s branches and leaves. Like that, this SELF ( Being) permeates the different states or avasthā. In fact these ~ states~ are just different expressions of the sap. Some times the sap expresses itself as the bark of the tree and when we look to the leaves it is now taking on the green of the leaf or the bloom of the flower at the end of the leaf. Like that this SELF is behind the scenes .

So, the question arises, why can’t I just experience this Self why does it seem so elusive ? The answer is this, the unconditioned (SELF) cannot be known by the conditioned or puryaṣṭaka, the 8 parts/components. The 8 are the tanmātra-s¹, buddhi, ahaṁkāra ¹, and manas¹. If you look to the verse 3.14 above you will see tanmātragocaraḥ or the field of the tanmātra-s. It is this tanmātragocaraḥ or the field of the tanmātra-s ( made up of 5) + 3 more i.e. buddhi, ahaṁkāra , and manas which = 8 , or puryaṣṭaka, the 8 parts/components. This city of 8 is part of the human condition, that becomes conditioned.

More on this in the next post.

इतिशिवं
iti śivaṁ
words

· tanmātra-s – considered śabda ( sound), sparśa (touch), rūpa (form) , rasa ( taste) & gandha (smell); these senses influence and ‘condition’ the human
· buddhi – intellect ; the power of forming and retaining conceptions and general notions , intelligence , reasoning abilities
· ahaṁkāra – ego that is connected with objectivity
· manas – mind in its widest sense; many see this organ as ‘thought production’

[devotee]

Very informative and thought provoking post ! Thanks, Yajvan ji !

OM

[yajvan]

hariḥ oṁ
~~~~~~
namasté

What becomes ‘whole’ ? That seems to be a reasonable question.

Setting the stage
The innate ~blemish~ of being human is that of limitation. Within kaśmiri śaivism just this one thing of āṇavamala gets the ball rolling for the Supreme’s march into the finite level of existence. Note that ~blemish~ is code for limitation. It is this āṇavamala that makes it seem that the whole ocean of Being has been contained in a tiny drop, a single drop.
This term āṇavamala = āṇava + mala = exceedingly small + blemish. It is that ~blemish~ that makes this ocean of Being ‘exceedingly limited’ and hence the human condition. But note this, it occurs only because of the Supreme’s wish to do so. It is none other than itSelf acting on itSelf. There is no outside force. What in all of existence could force the Supreme to do anything outside its own volition ? If this could, then the Supreme would not be anuttara, unsurpassable, the highest. It would be subservant to this other power that could limit this Being and that is just not possible. So, we cannot find a ‘bad guy’ that does this constraint, this throttling down of the Supreme into the condition of limits; it is only by His will ( some would say Its will) that this occurs. Now we can answer what then becomes whole? We now have a frame of reference.

Returning to that original condition

• The 'feeling' of being incomplete, in need of something, returns to being completely full or pūrṇatvam.
  
• The feeling of time, time slices, being constrained by a limit of time returns to being eternal or nityatvam. We know that time is nothing more than the eternal metered out; the measurement of eternity in seconds, minutes, hours, days, years, decades, yet never being used up, never coming to an end. For us we experience it as aging. Because of this aging our frame of reference takes on the notion of past, present, and future that occurs for one’s body ; We return to the eternal ~now~ that is not localized in being body-centric.
  
• The experience of being in one place at a time ( being localized) returns to feeling vyāpakatvam, all pervading.
  
• The human experiences doing things sequentially within the space and time limitation mentioned above; one returns to the feeling of being able to do all things - sarva kartṛtvam
  
• The experience of having some knowledge of some things ( finite things) returns to full knowledge called sarva-jñātvam. I know how to ride a bike, I do not know how to swim; I know how to sew, I do not know how to paint. I know how to ( fill in the blank) , I do not know how to (fill in the blank). Because of this limited knowledge I am not capable of a particular action or skill mentioned in point 4 above on limited actions. One returns to the full knowledge of all things.
  

If we think about it, the human condition is the divine experiencing the universe within the limits of a certain space within a certain time with limited knowledge and actions and gains limited fullness or joy from these experiences. Yet all these experiences take place on the canvas of the infinite, unbounded , fullness of Being. This wholeness returns one to that unbounded awareness of the canvas once again.




इतिशिवं
iti śivaṁ

[yajvan]

hariḥ oṁ
~~~~~~
namasté

To take the conversation a bit deeper it requires a better understanding of a term puryaṣṭaka, the 8 parts/components or ‘the city of 8’; once we better understand this then we can add a few more verses from the spandakārikā-s, the spandaṇirnaya’s commentary and the śiva-sūtras. This will help us better understand post 1 and verse 3.14 reviewed there. Note that for some this may be a brain cramp and not to worry. If you ‘get it’ fine, if not , that is okay too.

The human condition
A human ( as told by the wise) is composed of deha, puryaṣṭaka, prāṇa, and śūnya. They call these 4 ‘states’ , conditions, or even ‘bodies’.
· deha is your physical form and is associated with your waking state you are in now ( I hope!)
· puryaṣṭaka is the ‘city of 8’ and is associated with the dream state – that is, it continues to operate there.
· prāṇa is that body that continues to function while in deep sleep.
· śūnya is that body of nothingness. This one subject can be expanded ( and will) but is an advanced topic and will not be pursued at the moment. This term can be used for utter emptiness or for the notion of the Supreme, but it takes some runway to explain it fully. Yet let me give you an example of where you may experience it as a ‘human’ condition. Think of a time you have been day-dreaming. The mind/awareness is not really attuned to the body at all; it is not affixed to anything within deha. The awareness is somewhere, and for this experience ( for now) its called śūnya.

Back to puryaṣṭaka the ‘city of 8’ (5 + 3)
Many call this the subtle body . Officially that would be defined as sūkṣmaśarīra, or liṅgaśarīra : sūkṣma + śarīra = subtle/refined/keen/thin + body ; liṅga + śarīra = image/sign/symbol + body

We are told once again that all the mischief in the human condition occurs or is traced back to this puryaṣṭaka or ‘city of 8’ ( more on this in a moment). It is the tanmātra-s + buddhi ( intellect) + ahaṁkāra ( ego) + manas (mind) that makes up this city of 8. The internal mind + intellect + ego goes by the name antaḥkaraṇa-s which was reviewed before. It is just a fast way of calling out the 3 – some call them the ‘internal organs’. So the tanmātra-s (5) + antaḥkaraṇa-s (3) = 8.

If you look to the verse 3.14 in post 1 above you will see tanmātragocaraḥ or the field of the tanmātra-s which was being discussed. The tanmātra-s are considered the field of the senses – not the actual sense ‘tool’ like the nose or tongue but the field of where śabda ( sound), sparśa (touch), rūpa (form) , rasa ( taste) & gandha (smell) reside. The term tanmātra is defined as ‘that only’ and can be looked at as tan+ mātra

• tan – to spread out, extend towards , reach; to propagate
• mātra – the full or simple measure of anything ; being nothing but

Those elements that spread-out – and each one is ‘nothing but’ that of sound, or touch or taste, etc.

The mischief
Now why the mischief of this puryaṣṭaka the ‘city of 8’ ? The rise of ideas are said to occur in, or instigated by tanmātragocaraḥ or the field of the tanmātra-s. We know now what that term means, yet in a nut shell and per svāmī lakṣman-jū’s words it is those lower energies (aparā śakti) that co-mingle the human experience in sensual pleasures.
What is the implication ?The first thing the reader thinks of is sexual congress. Sure, that is one. Yet being drawn-in to a great symphony ( or rock), or a feast of the eyes on a great painting, or one that cannot put down their fork when eating (excessively) as the tongue is driving that person for more, is also sensual.
‘Sensual’ arouses the senses and all of puryaṣṭaka the ‘city of 8’ is taken hold of or engages. Sensuous is relating to the senses instead of the intellect (without the sexual connotation).

Svāmī lakṣman-jū informs us the lower energies (aparā śakti) push us down more & more into these sensual encounters. It is as if to say ‘well you like this stuff, let me give you more of it’. With ‘more of it’ more impressions occur within the antaḥkaraṇa-s, they bubble up again and the human pursues them again and again that is 'ideas rise up' for the pursuit of more. See the circle one gets in to ? One wishes to pursue pleasure and avoid pain. In fact, I want a greater dose of pleasure (or satisfaction) after receiving a dose of pain (dis-satisfaction) and guess who is there to oblige your request? The tanmātragocaraḥ or the field of the tanmātra-s.

Herein is the mischief. We associate the experience of our self to these experiences i.e. I am happy ( this ice cream made me happy), I am sad ( my friend made me sad),
I am tired ( riding my bike), I am not ready to go to work (career) . All these things that come about as discrete experiences make impressions in us. Sometimes we want more of them ( joy, happiness, etc.) and for some we what none of them ( unhappiness, grief, fear, etc.).

The point is this: when these experiences come as discrete experiences ( calling them ‘ideas that rise up’) they pile up and are ‘awakened’ again and again for the human to pursue to re-create possible joy, success, accomplishment and the like that makes one feel good for a short while. What has been lost? The wholeness and fullness of being. One is engaged in being the individual and gives up being universal. The individual is ‘captured’ by the tanmātragocaraḥ or the field of the tanmātra-s. The SELF ( our core nature) is overlooked. Said differently, SELF is busy being small self, being fragmented self , of limits.
The small self is ‘played by’ ahaṁkāra ( ego) ... of limits. In fact ahaṁkāra is defined as ‘I + maker or doer’. It plays the role of a mini-SELF yet it resides within limits and therefore cannot be that fullness of Being, but it does its assigned job.

So, pending one’s level of awareness, of concern, etc. they can live a life of desperation; others chase happiness all their lives like a bee going from flower-to-flower getting a small dose of it each time. There are some that ‘crack the code’ and say this is nuts. I do the same things and end up in the same place as I was before, this cannot be right. Then they start to look – what can I do to set this ship on the proper course ?

Why do people even think that a state of joy exists? It is because they came from that field to begin with. IF we are a drop of the Supreme and the Supreme is infinite, then we came from a source of infinite joy, of infinite expansion , of wholeness. We sort of know that innately because we continue to pursue this happiness and only get ‘limited’ doses. We then think ‘we’re on to something’ and pursue it again and again. Like a hamster that continues to go to the dispenser for a pellet of food. We continually push the button for a ‘pellet’ of happiness and it comes in oh’so many varieties. But there is always a catch – it is discrete packets of happiness and not continual. That is the pickle, so we repeat the process again and again, trying to make the discrete packets run together ‘as if’ it were one continuous stream of ‘happy’ of ‘joy’ or of ____(fill in the blank).
Welcome to the conundrum of the human condition.

What is one to do?

• understand the field you are in (knowledge of svātman and its expression as limited and unlimited Self)
• always be on the lookout, and take hold of spanda – this is the core of the spandakārikā-s & spandaṇirnaya
• make friends with the ‘robbers’ ; who is stealing your wholeness?

What do these terms mean ? Who are these robbers? What is taking hold of spanda mean ?

More on this in some upcoming posts.

इतिशिवं
iti śivaṁ

[yajvan]

hariḥ oṁ
~~~~~~
namasté

Why do people even think that a state of joy exists? It is because they came from that field to begin with. IF we are a drop of the Supreme and the Supreme is infinite, then we came from a source of infinite joy, of infinite expansion , of wholeness.

Some may say, this wholeness seems to be unique to non-dual kaśmir śaivism; while mildly interesting, is there another school that perhaps has a similar view ?

Let’s look to advaita vedānta
Within advaita vedānta non-duality (a-dvaita), bhūman, wholeness, must be considered. That is pūrṇatā पूर्णता - fullness; based on pūrṇa पूर्ण abundant, fulfilled , finished , accomplished - This is the nature of Brahman, of this non-dual quality of life.

This suggests that I too (as you) are an expression of this fullness. This fullness suggests that, if I perceive an object it should be seen as a continuation of myself, and that object too ( viewing me) a continuation of it. Where can we find confirmation of this? The īsāvāsya upaniṣad ( some write īsāvāsyopaniṣat ):

oṁ pūrṇamadaḥ pūrṇamidaṁ pūrṇāt pūrṇamudacyate |
pūrṇasya pūrṇamādāya pūrṇamīvāvashiṣyate ||

That is whole; this is whole;
From that whole this whole came;
From that whole, this whole removed,
What remains is whole.

We have confirmation that the notion of wholeness is a real thing. Two non-assuming words are really important i.e. ‘that’ and ‘this’. Where is it in the verse above?
‘This’ is shown as ‘idaṁ’ which = 'this, or this here'. It also means ‘ known or present’ or the ~ world~. Things that can be known. Where do we see ‘that’ ? It is the term adaḥ which comes from ‘adas’ – defined as ‘that’ ( and sometimes used for ‘thus’ or ‘so there’). By the rules of grammar ‘adas’ becomes ‘adaḥ’. The term ‘that’ is a long standing term for brahman. Why so ? This brahman is so indescribable the wise only call it ‘that’ due to the deficiency of words ( sounds that are voiced in ‘this’ – in the field of objects and things).

Hence ‘that’ is whole or full and ‘that’ = brahman. From ‘that’ comes all of ‘this’ and you are none other than ‘this’ that came from ‘that’. So, from ‘that’ can only come wholeness/fullness and therefore you too must be of that essential nature of that wholeness. The inference is clear: it is possible for you to experience this wholeness due to your real lineage of coming from ‘that’.

Take infinity and cut it up in to a million pieces. What is left? Infinity. You are no different than that because your essence is ‘that’. This is the audit trail on why anyone on this earth can return to the wholeness that they truly are.

इतिशिवं
iti śivaṁ

[yajvan]

hariḥ oṁ
~~~~~~
namasté

Let’s start with this – fragmentation
My support and frame of reference here is the spandakārikā-s, really the commentary on this book , called the spandaṇirnaya by kṣemarāja. Why mention this? Because the spandaṇirnaya is a commentary on the spandakārikā-s, and in turn the spandakārikā-s is considered a commentary on the śiva-sūtras. It suggests we are in good company.
parāmṛtarasāpāyastasya yaḥ pratyayodbhavaḥ|
tenāsvatantratāmeti sa ca tanmātragocaraḥ||3.14

This says in general,
within the limited being (paśu) the rise of (or all sorts of ) ideas take place and the disappearance of the supreme sap ( called para-rasa of supreme sap) occurs; due to or from that (tena) this limited being loses his/her independence. The appearance of the ideas ( as mentioned) are within the field of the tanmātra-s or senses ( the term in the verse is tanmātragocaraḥ or the field of the tanmātra-s).

The limited being (paśu) here is the human experience i.e. you, reading this post and pretty much anyone looking over your shoulder at the moment. The rise (udbhavaḥ) of all the ideas, thoughts, etc. is the fragmentation or differentiated thoughts, of awareness. What has occurred ? Saṁvid becomes saṁvidaḥ ; let me explain.

If we look to this verse ( 3.14 quoted above) ‘the rise of (all sorts of) ideas seems to be the cause of this mischief – of losing that essential wholeness, really not paying attention to it in lieu of the fragmentation of thoughts. There is a most elegant verse that can be found in the pratyabhijñāhṛdayam (heart -hṛdayam of recognition - pratyabhijñā). This is another school¹ found in the trika darśana ( view) of Reality. The book ( or śastra, or tantra) is only composed of 21 kārikā-s¹ or terse verses = to sūtra-s or ‘stitches’, yet the wealth of knowledge abounds. It is a ‘digest’ composed by kṣemarāja-ji on the pratyabhijñā school of thought.

Let me offer 2 sūtra-s
I write the terms all connected (saṁhita – ‘placed side by side’) just to practice my transliteration and saṁdhi ( joining) skills; the one text string is made up of several terms which I will dis-join as needed.

madhyavikāsāccidānandalābhaḥ||17

though the unfoldment (vikāsāt) of madhya ~the middle state or condition~ there is the meeting (lābhaḥ) of the joy (ānanda) of pure consciousness (cit) ||17

If the reader would got back to post 1 above the term saṁvid was used. The term is ‘ to know thoroughly, fully’ it is the term for whole/full consciousness.
In this 17^th sūtra that equals cit. So , that gets us on the same page. ‘Cit’ is defined as ‘pure thought’ . If it is ‘pure’, it is no thought at all. The term also means ‘knowing’ and ‘piling up’. Hence the ‘piling up’ of ‘pure thought’ = wholeness, full consciousness, non-fractured.

So, where does one ‘meet’ (lābhaḥ) this whole/pure non-thought? It is met in madhya or the middle condition. It is sometimes called viṣuvat¹ meaning ‘sharing both sides equally’ , therefore it must be the middle (madhya). And what do we wish to do? Vikāsa (expand) this madhya ( middle most) as our experience to meet (lābhaḥ) the joy (ānanda) of pure consciousness (cit).

Now, how to unfold this madhya ?
vikalpakṣayaśaktisaṅkocavikāsavāhacchedadyantakoṭinibhālanādaya ihopāyāḥ||18

We will take this translation up in the next post...



इतिशिवं
iti śivaṁ

words

• the schools - within kaśmir śaivism and the trika philosophy or trika śaivism is composed of 4 schools of thought:
  
  • pratyabhijñā ( SELF recognition),
  • kula ( grouping and used for 'totality' , Universal Consciousness),
  • krama ( progress made step-by-step),
  • spanda ( the throb, movement, SELF-referral of the Divine).

• viṣuvat – can also be known as the equinox, just like in our year of time; those 2 times that day and night periods are equal in time.

[yajvan]

hariḥ oṁ
~~~~~~
namasté

Now, how to unfold this madhya ?
vikalpakṣayaśaktisaṅkocavikāsavāhacchedadyantakoṭinibhālanādaya ihopāyāḥ||18
( you may wish to look at this verse departmentalized : vikalpa-kṣaya-śakti-saṅkoca-vikāsa-vāhaccheda-dy-antakoṭi-nibhālana-ādaya ihopāyāḥ) ||18

I am going to offer 2 ½ translations because this verse begins to draw the pratyabhijñāhṛdayam (heart -hṛdayam of recognition - pratyabhijñā) to its conclusion. I will offer the light version & the intricate and heavy (guru = weighty, heavy ‘larger’ ) version. In the last part I will offer an off the beaten path view which no doubt is not for everyone here ; its offered for the uccaistaraḥ ( loftier) reader as one more insight that is hidden from view.

The light version
Herein are the means (ihopāyāḥ) to meet/unfold this madhya which was pointed out in the 17^th verse:
· the dissolution of thoughts (vikalpakṣaya)
· the saṅkoca-vikāsa ( or limitation and expansion) of śakti
· the vāhaccheda or suspension of vāha (air/wind), at the end limits of breathing
· the perception/contemplation of the beginning and end points (antakoṭi)

The intricate & heavy version
the means to meet this madhya is by the dissolution of thoughts ( that is, the diversity and variation/thrashing of thoughts) can be accomplished by managing the breath vāha (air/wind) , the flow of breath ; and how is that done ? by taking the breath to the top end and bottom end (antakoṭi), the limit of breath (vāhaccheda) and perceive what is there (nibhālana); now this perceiving is just putting one’s attention there, at both ends of the flowing breath; the ends resembling a bow, the top end and bottom end looking like this (); and what should occur ? One will find the middle (madhya). From this ‘there is the meeting (lābhaḥ) of the joy (ānanda) of pure consciousness (cit)’ , that was offered in verse 17. In this verse 18, it is vikāsa (the expansion) of śakti.

Here’s the components to the paragraph above:
Herein (iha) is the means (upāyāḥ) or ihopāyāḥ { that is, to meet this madhya that was reviewed in the 17th kārikā } :

• the (kṣaya) or dissolution of all vikalpa-s . Vikalpa-s = variation , combination , variety , diversity , manifoldness of thoughts of the mind. This too is ‘code’ as vikalpa = vi+kalpa. We will take this up below in the 'off the beaten path' section.
• saṅkoca-vikāsa = (saṅkoca)limitation/restriction + vikāsa (expansion) – we saw this term vikāsa in the 17th verse; but limiting & expanding what ?
• the saṅkoca (limitation) of vāha (air/wind)
• this vāha (air/wind) term also means ‘flowing through’, bearing; it too means a ‘breathing cow’. This term will be important as you will see.
• vikāsa (expansion) of śakti

Śakti is power , ability , strength , might , effort , energy , capability; also potential energy, pure energy. Yet there is ‘code’ here. If we look to the last verse 17, it said, ‘there is the meeting (lābhaḥ) of the joy (ānanda) of pure consciousness (cit)’. Note that paramaśiva has infinite śakti but the first two that are called out is cit and ānanda. Where did we hear this before? In the 17^th verse and in this verse it is called out in the term ‘śakti’. By saying it this way the author is calling out the svarūpa ( nature, ‘ in reality’) of the supreme or paramaśiva. These are just 2 terms of the supreme. It is customary to call out 5 ( as the 5 faces) of the supreme, but let’s hold off on that for the moment.

• vāhaccheda – (cheda) the suspension ‘the limit of’ vāha (air/wind) ; note that grammar rules of saṁdhi ( joining) say that when vāha+cheda ( specifically a+ch) are combined an additional ‘c’ is added which gives us the final vāhaccheda. I mention this only to those that scratch their heads and ask where did the extra ‘c’ come from ?
• antakoṭi – anta (end) + koṭi ( end or top of anything ) = the top and the bottom , the top-most ( extreme) and bottom most ( extreme); the curved end of a bow suggesting the top of the bow and the bottom , looking like this ()
• nibhālana - seeing , perception ( some use the term contemplation)
• ādaya – a simple term which is used to mean ‘etc.’ yet when taken apart = ā+adaya means pertaining to (ya) + chiefly (ada) + ā ( from among many); thus the approach offered in the verse offers some ways ‘among many’ that relate to this beginning and end (antakoṭi) mentioned.

Here is the ½ version I mentioned
Now there are some that see one part of this verse a bit differently than my translation... I am not opposed to it and offer their view here. The term śakti-saṅkoca-vikāsa would be the unfoldment and contraction of śakti. This means to say, by withdrawing prāṇa śakti that flows out ( recall vāha also means ‘flowing through’). This suggests out though the organs of the senses, and one is to turn inward, be inward-directed with their awareness or attention.

A bit more – compare and contrast
There is another view that suggests for each upāyāḥ ( method or means) called out in the ‘light’ version offered above, stands on its own. So, the dissolution of thoughts (vikalpakṣaya) is what is to be done. When you go to the intricate & heavy version, vikalpakṣaya is followed by the ‘how to’. The flow of the conversation within the intricate & heavy version says ‘vikalpakṣaya can be accomplished by managing the breath to the top end and bottom end (antakoṭi)’; see the difference between heavy and light ?

So, this begs the question, in the light version, how then does dissolution of thoughts (vikalpakṣaya) occur? It is done by reducing the avikalpa condition. What could that mean? The term avikalpa means ‘the absence of alternative’ and that means no fluctuations of the mind, of thoughts. Be mindful that this term does not appear within the verse (18 ) offered. It is outside of it ( or ādaya ). So in this case the reader/aspirant does not have the instructions within kārikā-s that are offered. That is why the last term ādaya called out in the heavy & intricate applies. The term means roughly ‘etc.’ and suggests the approaches are ‘among the many’. That is, even though the author does not call out an exhaustive list upāyā-s ( method or means) there are others. Hence the avikalpa approach just mentioned are ‘among the others’.

... off the beaten path ( not for everyone)
Note too within the intricate and heavy version I also called your attention to vi+kalpa. The term means ‘with alteration’ or fragmentation, variation, the admission of options and alternatives i.e. a proliferation of thoughts. That is what is to be dissolved. Compare that to the term just discussed , the avikalpa condition, where no alternative is the intent (the absence of alternatives or a non-fluctuating mind).
So what’s my point ? another view in accessing viṣuvat = madhya = 'the middle most' and the alignment with vi+kalpa. The splitting and defining vi+kalpa is required.

• vi = two-and fro, in different directions. The term most likely came from ‘dvi’ meaning ‘two’ and implies division.
• kalpa is manner of acting , proceeding , practice, resolve & determination.

Note that kalpa is rooted (√ ) in kḷp ( कॢप् ). This term kḷp is also a name for mantra-s ( or formulas) that contain a form of kḷp within them, and from this we come to this term cikḷpsati. We can look at cikḷpsati and see ci+kḷp+sati as the ~formula~ :

• ci = to fix the gaze upon, to observe, be intent upon
• kḷp = to be well regulated, well managed
• sati = sāti = end, destruction; gaining , obtaining , acquisition; sati=dāna = giving or giving up; splitting , dividing

Now the offer:
Within a manner of acting, or practice (kalpa) one may proceed via cikḷpsati or fixing one’s gaze (attention or awareness) in a well-regulated manner (kḷp) on the two ends; where there is destruction of one end (sāti) and the gain of another (dāna).

Hence this viṣuvat = madhya is where there is an end to one thing and the beginning of another. This can be the two breaths (dvi or ‘vi’) or two thoughts, or two ideas, or two___ ( fill in the blank). You see even if you perceive and observe two, there is really 3 there. Let’s say the inward breath, the outward breath and the slight pause in-between = 3. That pause = viṣuvat = madhya. It is there between two observations of object A, then object B. Just after leaving object A and alighting on object B there is that gap of no A or B, and the only thing there is awareness. Same occurs between being awake and falling asleep. In between this transition there is madhya, just un-adulterated awareness. When this is one’s awareness all the time, this is being possessed of the SELF, Being.



इतिशिवं
iti śivaṁ

[yajvan]

hariḥ oṁ
~~~~~~
namasté

I wrote in post 4 above,

What is one to do?
· understand the field you are in (knowledge of svātman and its expression as limited and unlimited Self)
· always be on the lookout, and take hold of spanda – this is the core of the spandakārikā-s & spandaṇirnaya
· make friends with the ‘robbers’ ; who is stealing your wholeness?

Let’s look at one of the 3 above... since we are dealing with viṣuvat = madhya ( the middle most) it seems approprate to address the middle offer of the 3 - always be on the lookout, and take hold of spanda.

Within the spandakārikā-s this idea is called out in the 1^st flow (nisyanda, chapter) and 21^st verse
ataḥ satatamudyuktaḥ spandatattvaviviktaye|
jāgradeva nijaṁ bhāvamacireṇādhigacchati||21

this says in general that one should always be on the alert for the discernment (viviktaye) of spanda; one then attains his/her essential nature (bhāvam) even in the state of waking...
Key words or ideas here are the following:

• the notion of spanda and getting a better handle on this;
• the other is discernment (viviktaye), and the 3rd is;
• ‘even in the waking state’ , - now what does that mean ?

spanda
First, spanda is viewed in two ways; sāmānya spanda and viśeṣa spanda. Instead of re-writing a post on this please view it here:
http://hindudharmaforums.com/showthr...578#post128578 post 3.

viviktaye
So, this ‘taking hold’ mentioned is that of sāmānya spanda ( we as humans have easily ‘taken hold’ of viśeṣa spanda in all that we do, there is no instructions needed to do that – we’re experts here!). The term viviktaye was used in the verse and translated as discernment. Viviktaye or vivikta is defined as ‘separated , kept apart , distinguished , discriminated’. It is the notion that the person discerns (recognizes) it. And how do we do this in our daily life? We separate out, keep apart the thing we wish to view or discern. Some may not get this, but a simple example of discernment may help.
A person gives you a cookie to try. You begin to chew and your friend says, do you taste the cinnamon in the cookie ? You may pause and the awareness goes to the ~taste~ and you agree, oh yes, there it is, its subtle, but the cinnamon comes though. You easily tasted the ‘sweet’ or the cookie , but when asked, the awareness was slightly adjusted, shifted, to find the cinnamon and there it was. That is vivikta and that is the idea of ‘taking hold’ and you know how to do this already.

Why then ?
So why doesn’t this spanda ( pure awareness) become an object for you to discern ? Because it is not an object ! The cookie is an object and so is the taste of it . That sounds a bit curious but tasting is the awareness sampling an object that offers up ‘taste’ tānmatra that comes to you via the rasanā (tongue) jñānendriya ( organ of cognition or experience).

This is at the top of the list of why many wishing to experience pure awareness come away empty handed. It is the notion that ‘everything I do is based upon objects and capturing them ( food, friends, family, careers, cars, bikes , houses, degrees, etc.) so I am not certain how to ‘capture’ this pure awareness ; I have been conditioned to ‘accomplish by acquiring’ in the normal sense; now someone tells me this method is not the way’ This no doubt is a pickle! The ~pickle~ is unconditioned pure awareness cannot be grabbed by the conditioned senses.

So to get to this pure awareness takes some tact and that is why the wise have devised methods or upāya-s for one’s use, and the knowledge on how to use it and for some a the teacher that may assist. So, to talk about this and to give one or two examples of ‘taking hold’ of this pure awareness, we still need to answer the next idea – ‘even in the waking state’.

even in the waking state
This is saying many experience pure awareness (one’s svārupa or real nature) called here bhāvam ( real, manner of being , nature) during meditation. and that is all well and good. Yet for many upon rising from their practice this bhāvam subsides. Yet this verse says if one is always on the lookout and is able to take hold of this sāmānya spanda, even the activities of the waking state will not over-shadow this pure awareness which is non-different than sāmānya spanda.

Where to take hold of this sāmānya spanda ?
This sāmānya spanda is everywhere and because of this it has no edges, it does not pause. We are very good at noticing differences and can pick them out. Yet what of this homogeneous sāmānya spanda ? How to discern (vivikta) it ? That is why the wise has been so kind to help and give us some clues on how to do this. There are many ways recommended and the ways are called upāya-s ; this term has been used by me in many-a-post.
And you have read ( again and again) on the notion of madhya. It is via this ‘middle most’ that one can expose/discover sāmānya spanda. Yet let me offer just a few ways that ( for me) are delightful to call out and you have not heard before ( at least from me).

4 avastha-s ( 4 states or conditions)
There are four conditions that sāmānya spanda may be vividly exposed; they are joy, anger, fear, and running.
... excessively angry (atikruddhaḥ), or exceedingly pleased or delighted (prahṛṣṭaḥ), or reflecting (mṛśan) on ‘what (kim) am I to do (karomi iti) ?’, or running (for his life) (dhāvan) || spandakārikā-s 1.22

Note that in each avastha ( herein called padaṁ or ‘station’ ) it is when these conditions are excessive , extreme. Excessive joy, excessive fear, extreme anger, and extreme pondering. Now why the excessive condition? Due to its ability to halt the mundane person to the extreme ; everything is halted; all thoughts, feelings, breath are suspended – everything about the person as being ‘human’ is suspended. And when that occurs what is left? Sāmānya spanda because it is without break or pause. The person becomes one-pointed in that condition that exposes sāmānya spanda as the fabric that all things are stitched on. It is like a movie screen – when the movie is immediately over, the movie house flips on the lights and you go from completely dark to light and you see the screen on which the movie was shown. This contrast is substantial. The ‘screen’ is sāmānya spanda. The movie was viśeṣa spanda ( all the actions, colors, movements) on the screen. Said another way, this ~excessiveness~ takes one beyond the senses, beyond the field of ego, intellect and mind. What is left (exposed) ? Sāmānya spanda.

Now many people have this experience and are not certain what occurred , nor can they connect the dots on why this ~experience~ manifested. Yet for the astute ( teacher or practitioner) they are knowledgeable on what transpired. This is why the spandakārikā-s a.k.a the wise tell us, always be on the alert.

​

इतिशिवं
iti śivaṁ

[yajvan]

hariḥ oṁ
~~~~~~
namasté

If you recall, much of what I wrote in this string used the notion found in the spandakārikā-s, as I referred to verse 3.14 ( shown here)

My support and frame of reference here is the spandakārikā-s, really the commentary on this book , called the spandaṇirnaya by kṣemarāja. Why mention this?
Because the spandaṇirnaya is a commentary on the spandakārikā-s, and in turn the spandakārikā-s is considered a commentary on the śiva-sūtras. It suggests
we are in good company.
parāmṛtarasāpāyastasya yaḥ pratyayodbhavaḥ|
tenāsvatantratāmeti sa ca tanmātragocaraḥ||3.14

This says in general,
within the limited being (paśu) the rise of ( or all sorts of ) ideas take place and the disappearance of the supreme sap ( called para-rasa of supreme sap) occurs;
due to or from that (tena) this limited being loses his/her independence. The appearance of the ideas ( as mentioned) are within the field of the tanmātra-s or senses
( the term in the verse is tanmātragocaraḥ or the field of the tanmātra-s).

I wanted to add another point that supports this view. That is how this wholeness (pūrṇāhantā) is overlooked/blemished by the notion of the thrashing of the mind. In verse 3.14 it called it out as the notion of ‘ the rise of all sorts of ideas’ in which a person pursues. Here it is talked about slightly differently but no less concentric to the idea offered in verse 3.14.

This is from the vijñāna bhairava kārakā-s :
dhyānārtham bhrāntabuddhīnāṁ kriyāḍambaravartinām |
kevalaṁ varṇitam puṁsāṁ vikalpanihatātmanām || 10

This says wholeness ( which is called out in earlier verses as para-bhairava) is missed/distracted/overlooked due to vikalpanihatātmanām or vikalpa+ni+hata+ātmanām. The astute HDF reader will note the ‘vikalpa’ term was used before. This was reviewed above in post 7 , yet here we call it out again:

• vikalpa - variety , diversity , manifoldness
• ni – within, into
• hata - slain , destroyed , ended , gone , lost; cheated, stuck, beaten
• ātmanām – we know ātman as ‘jīva’ , yet here it is used as 'person'; ātman also means ‘breathe’ and the human person is the one with breath.

So, this vikalpa+ni+hata+ātmanām says that person with the diversity of thoughts is slain, destroyed. Some see this same term as vikalpa+ni+hita+ātmanām. The term means ‘held, taken, urged on’ and some translate that as ‘prey’. Hence the overall term then means one falls prey, is taken by the diversity and variety of thoughts. And What occurs ? Wholeness is lost ( subsided, sent to the back).

If you recall I offered a post on muni aṣṭāvakra-ji and his instruction king janaka ( found here http://hindudharmaforums.com/showthr...%AD%C4%81vakra ). Well here is how aṣṭāvakra-ji¹ calls out this vikalpa+ni+hata+ātmanām.
This is from the aṣṭāvakra-gīta ( 8^th chapter, 1^st verse)
śrī aṣṭāvakra kahate haiṃ - taba baṁdhana hai jaba manas icchā karatā hai, śoka karatā hai, kucha tyāga karatā hai, kucha grahaṇa karatā hai, kabhī prasanna hotā hai yā kabhī krodhita hotā hai||1

this says, one is held fast (bandhana) as long as manas (mind) wants\desires for something, grieves for something, sacrifices for something, accepts something, is pleased about something, is angry about something.

Well this is a mouthful. Yet it stems back to the core offers from the spandakārikā-s ( verse 3.14 ) and vijñāna bhairava kārakā-s (10^th verse), said slightly differently. When the mind continues to bubble up ideas, diversity of thoughts one falls ‘prey’ to them and purses things simply to pursue them; the mind wins! It just loves to be active and send us here and there. Aṣṭāvakra-ji says you still know you are held-fast to this ‘master’ when you are running here and there, you have that continued urge to acquire.
Why so? Because you are not resting in that fullness\ wholeness (pūrṇāhantā). The person is looking for that thing that will bring this fullness to them so they can rest and be balanced and live outside of ‘perpetual urge’.

Yet we are cautioned within the chāndogya upaniṣad¹ where sanatkumāra is instructing nārada and says, nālpe sukham asti or finite (alpa) things do not (na) contain happiness (suka).

Here in this line of thinking ( within this string) it is the difference between sāmānya spanda and viśeṣa spanda. All the fragmentation, the desire to capture ( and non-capture) is fueled by viśeṣa spanda reviewed in post 8 above.

इतिशिवं
iti śivaṁ

words

• chāndogya upaniṣad - chapter 7.23.1
• Aṣṭāvakra is that person (son of kahoḍa) who is ‘marked’ with 8 bent or twisted forms ( deformities). Even when you look at his name in devanāgarī saṃskṛtā अष्टावक्र you can count 8 twists. Oh, and the deformities? His his feet, hands, knees, chest and neck were bent ( 2+2+2+1+1)

[yajvan]

hariḥ oṁ
~~~~~~
namasté

This next notion is found within the paramārthasāra¹ ( the essence of the highest Reality) and is offered to us via abhinavagupa-ji. It calls out wholeness & fullness which keeps us on-track with this overall string. This post also calls out one more thing about the magnificence of this Reality that is most astounding ( to me). First I need to gloss over the 10^th and 11^th śloka-s to set the stage, which prepares us for the 15^th śloka that will be reviewed. I offer it in saṃskṛt's devanāgarī script more for my practice and for those that wish to follow along.

भारूपं परिपूर्णं स्वात्मनि विश्रान्तितो महानन्दम्।
इच्छासंवित्करणैर्निर्भरितमनन्तशक्� ��िपरिपूर्णम् ॥१० <--- some devanāgarī script was not acceptable to this HDF editor app. yet shows up fine on my screen
bhārūpaṁ paripūrṇaṁ svātmani viśrāntito mahānandam|
icchāsaṁvitkaraṇairnirbharitamanantaśaktiparipūrṇam||10

सर्वविकल्पविहीनं शुद्धं शान्तं लयोदयविहीनम्।
यत् परतत्त्वं तस्मिन् विभाति षट्त्रिंशदात्म जगत्॥११
sarvavikalpavihīnaṁ śuddhaṁ śāntaṁ layodayavihīnam|
yat paratattvaṁ tasmin vibhāti ṣaṭtriṁśadātma jagat||11

The 10th and 11th śloka-s say in general that this Reality (param̐ - called out in the very 1st śloka ) is totally full (paripūrṇam), in which this universe (jagat) rests. All variety of thoughts take their end/rest there (sarva, vikalpa, vihīnam) and is pure and peaceful (śuddham, śāntam); This Reality is full/filled with icchā-saṁvit-karaṇa or the śakti of will, knowledge, and action; and residing in His own nature (sva-ātmani) or cit śakti; He is full of ānanda ( joy/bliss).

This in general gives us a feel for this Reality (param̐) which is our essential nature (ātma-sāraḥ) but it also tells us that His śakti’s are endless (some call out as infinite-ananta powers-śakti).

On to the 15^th śloka
परमं यत् स्वातन्त्र्यं दुर्घटसम्पादनं महेशस्य।
देवी मायाशक्तिः स्वात्मावरणं शिवस्यैतत्॥१५
paramaṁ yat svātantryaṁ durghaṭasampādanaṁ maheśasya|
pevī māyāśaktiḥ svātmāvaraṇaṁ śivasyaitat||15

This says, the greatest freedom (svātantryam) of the Supreme (maheśasya) is durghaṭasampādanaṁ. This term is durghaṭa + sampādanaṁ = ‘hard to accomplish’ + ‘accomplishing, carrying out’.

Highest view of this
Let’s look to the highest explanation of this first offered by svāmī lakṣman-jū . He says the two terms mean ‘what is’ and ‘what is not’. That is, by His māyā-śaktiḥ ( mentioned in the 15^th verse) what is impossible becomes possible, and what is possible becomes impossible. This is His total and absolute freedom (svātantryam). This Reality or paramaṁ ( the hightest) supreme (maheśasya) Lord.

Simpler terms
But what is it in more simpler terms ? It is this: It is impossible that the Supreme becomes the limited individual ( jiva, some call sakalaḥ or consisting of parts, fragmented) but it occurs; and it is impossible for the limited individual to become the Supreme once again, but it does.

Said another way – take something infinite and cut it in to pieces ... that is impossible because it is infinite and ‘pieces’ of the infinite must be infinite, yet paramaṁ ( highest) supreme (maheśasya) Lord’s ability can do this; now take something finite and assemble it and it is impossible to make it infinite because it is built on ‘parts’ or fragments, yet this Supreme does it.

Another way; go to the ocean with a knife. Go into the water and cut the water in half with the knife. What was accomplished? Nothing was divided.
Like that, this notion of the undifferentiated wholeness becomes differentiated; the differentiated becomes whole ( undifferentiated) again.

So, it is the Supreme’s unrestricted and absolute freedom (svātantryam) that accomplishes any and everything ( ‘what is’ and ‘what is not’) via his māyā-śaktiḥ , and in this verse it is called out as devī māyāśakti.

māyā śakti
In this school of trika or trika śāstra mentioned often as non-dual kaśmir śaivism¹, māyā is not the ‘villain’. It is the ‘tool’ of the Supreme to generate differences, apparent diversity for the sakalaḥ ( the one with parts, humans) or paśujana ( worldly, of differentiated consciousness). It is done of His own free will (icchā-saṁvit-karaṇa from the 11^th verse above), that is His Self-concealing power (sva-ātma-āvaraṇam).

It doesn’t happen ‘to’ him but by him. You see, if this Supreme has perfect and un-restrained freedom what could possibly occur without His permission ? If you review post 3 above, once the Supreme throttles himself down to be in ‘parts’ then His nature and abilities are also limited and in parts. Post 3 calls them out.

So, the deal is, limitation occurs because He wishes it to occur to Himself; He applies limitations to Himself. And Fullness occurs once again because that is what he chooses; that is His grace (anugraha) to find His fullness once more.



इतिशिवं
iti śivaṁ

terms used

• paramārthasāra is in essence the work of śeṣa patañjali ( some call ādiśeṣa ) consisting of 85 śloka-s; abhinavagupta-ji then took the 85 and expanded it to 105, and adapted it to the advitīya (~ non dual~, without a second) kaśmir śaivism POV for one's kind use.
  
  • ​Why bring this up ? It is to be noted that the 'original work' of śeṣa patañjali was more aligned to the śāṁkhya dṛṣṭa (view) as it deals with puruṣa and prakṛti.
  
  
• regarding patañjali
  
  • ​ patañjali - some say the derivation of his name comes in this manner pata + añjali
  • añjali = open hands placed side by side and slightly hollowed
  • pata – falling
  • The legend says that śeṣa ( the divine serpent) incarnated and fell (pata) into open hands (añjali) of a brahmin (realized being) no less; and this incarnation was none other than patañjali. We can see why he would be called śeṣa-patañjali.
  
  
• ​non-dual kaśmir śaivism is sometimes called svātantryavada. Now why muddy the water with another name of kaśmir śaivism as svātantryavada ? Because this word (svātantryavada) means the doctrine or knowledge of freedom of which is the essence of this post.