The 'SELF' (TRUTH-BEING-EXISTENCE-CONSCIOUSNESS AND BLISS) is to be realized 'BY' oneself- 'FOR' oneself- 'WITHIN' oneself'

The 'SELF' cannot be found in books; you have to find it-for yourself-within yourself.

`RAMANA MAHARSHI

'The Soul of Silence' - Sri Swami Thapovanji Maharaj, Uttarkasi, Himalayas

The Soul of Silence

Sri Swami Thapovanji Maharaj, Uttarkasi, Himalayas

Silence is Truth. Silence is Bliss. Silence is Peace
and hence, Silence is Atman. To live this Silence is
the Goal. It is Moksha. It is the end of this endless
cycle of births and deaths. Sri Ramana Maharshi was an
embodiment of Silence. He was Silence Itself.
Therefore he did not preach the Silence. Only when one
comes back to the 'noise' from the Silence, can one
preach the Silence. How can the Silence preach itself
through Silence ?

Nearly forty years ago, I had the good fortune of
having the darhsan of the Maharshi at Tiruvannamalai
when he was living there in a cave along with his
mother and brother. One midday I, a young Brahmachari
at that time, climbed to the cave, saw the Maharshi
there, and placing a bunch of bananas at his feet,
bowed and sat before him. At the same moment some
monkeys jumped onto the scene, scrambled for the
fruits and ran away with them.

The Maharshi looked lovingly into my face. That was
all. He spoke but Silence; not a word passed between
us. A supreme, a dynamic and Divine Silence prevailed.
An hour passed by, all in Silence. He rose for his
bhiksha. I too rose from my seat, bowed again and
walked down the Hill. The Divine Silence sank deeper
and deeper into me with each step! Someone came
running behind me and pressed me to take some prasad.
Thankfully, I declined. I was full, so full with the
Silence. The Maharshi called him back and advised him
not to press me. Then I continued walking away.

Maharshi was an image of Peace and Silence. It is the
first duty of all those who admire and follow him to
seek that Divine Silence. The enquiry into that Divine
Silence is but the inquiry 'Who am I?'

O Man! Inquire and be immersed in that inner Silence.
Do all works of this world to reach that goal, to
attain that Divine Silence. The ocean's surface dances
in waves, laughs in sparkling foam, roars as its
thunderous waves clap and clash! And yet deep in its
inner vaults it rests in eternal Silence and Peace.
Without such a divine and spiritual depth, the works
and activities of this universe prove worthless and
aimless.

"Works should be undertaken and pursued to take us
ultimately to the workless Abode of Divine Silence and
endless Peace." This is the secret doctrine of all our
Vedas and ancient Scriptures.

The Call Divine, 1953

'Japa Yoga' By Sri 'Swami Sivananda'

'Japa Yoga'

By

Sri 'Swami Sivananda'

What Is Japa?
Mantra
Sound and Image
Glory of the Divine Name
Varieties of Japa
Practical Aids to Japa
Mantras for Japa

WHAT IS JAPA ?
-------------------

Repetition of any Mantra or Name of the Lord is known as Japa. Japa is an important Anga of Yoga. It is a spiritual food for the hungry soul. Japa is the rod in the hand of the blind Sadhakas (aspirants) to plod on the road to Realization. Japa is the philosopher's stone or divine elixir that makes one God-like. In this iron age, practice of Japa alone can give eternal Peace, Bliss and Immortality.

Japa is repetition of the Mantra. Dhyana is meditation on the form of the Lord with His attributes. There is meditation or Dhyana with Japa (Japa-Sahita-Dhyana); there is meditation or Dhyana without Japa (Japa-Rahita-Dhyana). In the beginning you should combine Dhyana with Japa. As you advance the Japa drops by itself; meditation only remains. It is an advanced stage. You can then practice concentration separately. You can do whatever you like best in this respect.

Name (Nama) and the object (Rupa) signified by the Name are inseparable. Thought and word are inseparable. Whenever you think of the name of your son, his figure stands before your mental eye, and vice versa. Even so when you do Japa of Rama, Krishna or Christ, the picture of Rama, Krishna or Christ will come before your mind. Therefore Japa and Dhyana go together. They are inseparable.

Do the Japa with feeling. Know the meaning of the Mantra. Feel God's presence in everything and everywhere. Draw closer and nearer to Him when you repeat the Japa. Think He is shining in the chambers of your heart. He is witnessing your repetition of the Mantra as He is the witness of your mind.

MANTRA
*******

'Mananat-trayate iti Mantrah' - By the Manana (constant thinking or recollection) of which one is protected or is released from the round of births and deaths, is Mantra. That is called Mantra by the meditation (Manana) on which the Jiva or the individual soul attains freedom from sin, enjoyment in heaven and final liberation, and by the aid of which it attains in full the fourfold fruit (Chaturvarga), i.e., Dharma, Artha, Kama and Moksha. A Mantra is so called because it is achieved by the mental process. The root 'Man' in the word Mantra comes from the first syllable of that word, meaning 'to think', and 'Tra' from 'Trai' meaning 'to protect' or 'free' from the bondage of Samsara or the phenomenal world. By the combination of 'Man' and 'Tra' comes Mantra.

A Mantra is divinity encased within a sound-structure. It is divine power or Daivi Sakti manifesting in a sound-body. The Mantra is itself Devata.

The sacred Mantra or the Divine Name is a vital symbol of the Supreme Divinity directly revealed in the innermost depths of divine communion to the sages of Self-realization in the hoary Vedic and Upanishadic times. These symbols are in the nature of unfailing keys to gain access into the transcendental realms of absolute experience.

Mantra Yoga is an exact science.

A Mantra, in the Hindu religion, has the following six parts.
************************************************

It has got a Rishi (a man of Self-realization) to whom it was revealed for the first time and who gave this Mantra to the world. He is the Drashta or Seer for this Mantra. Sage Viswamitra is the Rishi for Gayatri.

Secondly, the Mantra has a metre (Chhandas), which governs the inflection of the voice.

Thirdly, the Mantra has a particular Devata or supernatural being, higher or lower, as its informing power. This Devata is the presiding deity of the Mantra.

Fourthly, the Mantra has got a Bija or seed. The seed is a significant word, or series of words, which gives a special power to the Mantra. The Bija is the essence of the Mantra.

Fifthly, every Mantra has got a Sakti. The Sakti is the energy of the form of the Mantra, i.e., of the vibration-forms set up by its sound. These carry the man to the Devata that is worshiped.

Lastly, the Mantra has a Kilaka - pillar or pin. This plugs the Mantra-Chaitanya that is hidden in the Mantra. As soon as the plug is removed by constant and prolonged repetition of the Name, the Chaitanya that is hidden is revealed. The devotee gets Darshana of the Ishta Devata.

SOUND AND IMAGE
*******************

Sounds are vibrations. They give rise to definite forms. Each sound produces a form in the indivisible world, and combinations of sound create complicated shapes. Repetition of a Mantra has a mysterious power of bringing about the manifestation of the Divinity, just as the splitting of an atom manifests the tremendous forces latent in it. When a particular Mantra appropriated to a particular god is properly recited, the vibrations so set up create in the higher planes a special form which that god en souls for the time being. The repetition of the Panchakshara Mantra - Om Namo Sivaya - produces the form of Lord Siva. The repetition of Om Namo Narayanaya, the Ashtakshara Mantra of Vishnu, produces the form of Vishnu.

GLORY OF DIVINE NAME
********************

The Name of God, chanted correctly or incorrectly, knowingly or unknowingly, carefully, is sure to give the desired result. Just as burning quality is natural to and inherent in fire, so also, the power of destroying sins with their very root and branch, and bringing the aspirant into blissful union with the Lord through Bhava-Samadhi, is natural to and inherent in the Name of God.

The glory of the Name of God cannot be established through reasoning and intellect. It can be experienced or realized only through devotion, faith and constant repetition of the Name.

There is a Sakti or power in every word. If you utter the word 'excreta' or 'urine' when your friend is taking his meals, he may at once vomit his food. If you think of 'Garam Pakoda', 'hot Pakoda' (fried delicacies), your tongue will get salivation. When anyone suddenly shouts 'Scorpion! Scorpion!', 'Snake! Snake!', you at once apprehend the scorpion or the snake and jump in fright. When anyone calls you a 'donkey' or an 'ass', you are annoyed and you show anger. If anyone says, "You are a nice person," you smile. When such is the power of the names of the ordinary things of this world, what tremendous power should there be in the Name of God! God is the completion or the fullness of existence. Hence, the Name which denotes Him, too, is full and perfect. Therefore, the power of the Name of God is incalculable, for it is the height or the zenith of power. The Name of God can achieve anything. There is nothing impossible for it. It is the means to the realization of God Himself. Even as the name of a thing in this world generates the consciousness of that thing in the mind, the Name of God generates God-consciousness in the purified mind and becomes the direct cause of the realization of the Highest Perfection or God.

VARIETIES OF JAPA
****************

Repeat the Mantra verbally for sometime, in a whisper for sometime, and mentally for sometime. The minds wants variety. It gets disgusted with any monotonous practice. The mental repetition is very powerful. It is termed Manasika Japa. The verbal or loud repetition is called Vaikhari Japa. The loud Japa shuts out all worldly sounds. There is no break of Japa here. Repetition in a whisper or humming is termed Upamshu Japa. Even mechanical repetition of Japa without any Bhava has a great purifying effect on the heart or the mind. The feeling will come later on when the process of mental purification goes on.

Write down daily in a notebook your Ishta Mantra or Guru Mantra for half an hour. When you write the Mantra, observe Mouna. Write the Mantra clearly in ink. On Sundays and holidays, write this for one hour. This is Likhita Japa You can develop a wonderful power of concentration.

The benefits of Mantra-writing or Likhita Japa cannot be adequately described. Besides bringing about purity of heart and concentration of mind, mantra-writing gives you control of Asana, control of Indriyas, particularly the sight and the tongue, and fills you with the power of endurance. You attain peace of mind quickly. By prolonged and constant practice the inherent power of the Mantra (Mantra-Sakti) will be awakened, which will fill your very existence with the Divinity of the Mantra.

In Mantra writing, there is no restriction about any particular script. It may be written in any language.

PRACTICAL AIDS TO JAPA
**********************

Select any Mantra or Name of God, preferably that given to you by your Guru, and repeat it from 108 to 1,080 times daily (one to ten malas).
Always keep your Guru-Mantra a secret. Never disclose it to anyone.
It is better to stick to one Mantra only. See Lord Krishna in Rama, Shiva, Durga, Gayatri and in everyone.
Get up at 4a.m. and do Japa for two hours. The early morning period (Brahmamuhurta) and dusk is the most favorable time for Japa and meditation. This is when Sattva (purity or steadiness) is predominant.
Take a bath or wash your hands, feet, face and mouth before sitting for Japa in the morning. At other times this is not absolutely necessary. Do Japa whenever you have leisure, at the three junctions of the day - morning, noon and evening - and before going to bed.
Face east or north during the practice. This enhances the efficacy of the Japa. Sit on a deer skin or rug. Spread a piece of cloth over it. This conserves body-electricity. Sit in a separate meditation room or in any suitable place, such as a temple, on a river bank or under a banyan or peepul tree.
Maintain a steady pose. Attain mastery of the posture. You must be able to sit in Padmasana, Siddhasana or Sukhasana for three hours at a strech.
Reslove to complete a certain minimum number of malas before leaving your seat.
Recite some prayers before starting the Japa.
A rosary is a whip to goad the mind towards God. Use a rudraksha or tulsi mala of 108 beads.
Do not allow the mala to hang below the navel. Keep the hand near the heart or the nose.
The mala must not be visible to you or to others. Cover it with a towel or handkerchief, which must be clean and washed daily.
Use the middle finger and the thumb of the right to roll the beads. The use of the index finger is prohibited.
Do not cross the meru while rolling the beads. Turn back when you come to it.
Sometimes do the Japa without a mala. Use a watch.
Do mental Japa for a time. When the mind wanders, do the Japa aloud, or whisper the Mantra for some time and come back to mental Japa again as soon as possible.
When you repeat the Mantra, have the feeling or mental attitude that the Lord is seated in your heart, that purity or Sattva is flowing from the Lord into your mind, that the Mantra is purifying your heart, destroying desires, cravings and evil thoughts.
Do not do the Japa in a hurried manner, like a contractor who tries to finish his work in a short time. Do it slowly with feeling, one-pointedness of mind and single-minded devotion.
Pronounce the Mantra distinctly and without any mistakes. Repeat it neither too slowly nor too fast. Increase the speed only when the mind wanders.
Be vigilant and alert during Japa. Stand up when sleep tries to overpower you.
Try to associate the Japa with the rhythm of the breath and meditate in the form of your Deity. Keep a picture or idol of the Deity in front of you. Think of the meaning of the Mantra while repeating it.
Regularity in Japa Sadhana is most essential if success is to be achieved. Sit in the same place and at the same time every day.
Do not beg for any worldly objects from God while doing Japa. Feel that your heart is being purified and that the mind is becoming steady by the power of the Mantra and the Grace of the Lord.
Observe silence and avoid distractions, calls and engagements.
It is important not to leave the place at once after the Japa is over and mix with everyone or plunge into worldly activity. Sit very quietly for at least ten minutes, humming some prayer, remembering the Lord and reflecting upon His infinite love. Then, after devout prostration, leave the place and commence your routine duties and activities. In this way the spiritual vibrations will remain intact.
Continue the current of Japa mentally at all times, whatever be the activity in which you are engaged. Carry on your Sadhana with tenacity and perseverance, without a break. Realize the glorious goal of life and enjoy supreme bliss.

MANTRAS FOR JAPA
*****************

Lord Krishna:
Maha-Mantra :
*****************

'Hare Rama Hare Rama
Rama Rama Hare Hare
Hare Krishna Hare Krishna
Krishna Krishna Hare Hare'

'Om Namo Bhagavate Vasudevaya'

'Om Sri Krishnaya Govindaya Gopijana Vallabhaya Namah'

'Om Sri Krishnaya Namah'

Sri Devi:
***********
'Om Sri Durgayai Namah'
Lord Ganapati:
*****************
'Om Sri Ganapataye Namah'
******************************
Sri Hanuman:
****************
'Om Sri Hanumate Namah'
****************************
Lord Hari:
************
Om Namo Narayanaya (Ashtakshara)
***********************************
'Hari Om'
****************

'Hari Om Tat Sat'
********************
Jugal (Combined) Mantra:
***********************
*Sita Ram*
****************
*Radhe Shyam*
*******************
*Radhe Krishna*
*******************
Sri Kalika:
*************
*Om Sri Kalikayai Namah
**************************
Sri Lakshmi:
**************
*Om Sri Maha-Lakshmyai Namah*
**********************************
Lord Shiva:
*************
Maha-Mrityunjaya Mantra:
***************************
*Om tryambakam yajamahe
sugandhim pushtivardhanam
uurvarukamiva bandhanaan
mrityor mukshiya maamritaat.*
*******************************
*Om Namah Shivaya* (Panchakshara)
*************************************
Lord Rama:
**************
'Om Sri Ram Jaya Ram Jaya Jaya Ram'
************************************
'Om Sri Ramaya Namah'
***************************
*Sri Rama Rama Rameti,
Rame Rame Manorame
Sahasranama Tattulyam Rama Nama Varanane*
*********************************************
*Om Sri Sita-Ramachandradhyam Namah*
*****************************************
Sri Ram
**************
Sri Saraswathi:
***************
*Om Sri Sarasvatyai Namah*
*******************************
Lord Subramanya, Kartikeya:
********************************
*Om Sri Saravanabhavaya Namah*
*********************************
Sharangati Mantra (for surrender):
********************************
*Om Sri Ramah Sharanam Mama*
*********************************
*Om Sri Krishnah Sharanam Mama*
************************************
*Om Sri Sita-Ramah Sharanam Mama*
*************************************
Sharada:
***********
*Om Sri Bala-Parameshvaryai Namah*
**************************************
Tripurasundari:
*******************
*Om Sri Tripura-Sundaryai Namah*
*************************************
Vedantic Formulae:
********************
*Om Soham*
*****************
*Om Tat Tvam Asi*
***********************
*Om Aham Brahma Asmi*
*****************************

'Pratyabhijnahridayam' (Essence of Self-recognition):

'Pratyabhijnahridayam' (Essence of Self-recognition)



Translation and comments by 'Jan Esmann'


Introduction

This short work of only 20 aphorisms contains the essence of Self-realization. It is a small but very important work in Kashmir Shaivism. It was written by Ksemaraja in the tenth century.


1) The Shakti of the Absolute Self (Citi) in and of itself is the cause of the manifestation, maintenance and dissolution of the entire universe.

The word used is "citi" and not "Shakti", but since citi is femininum it refers to Shakti, not pure unmanifest being (Shiva). In itself the word citi means pure being, it has three forms: cit, referring to the in itself resting unmanifest beingness (Shiva), citi, referring to the dynamic creative force inherent in pure being (Shakti), and citta, referring to the individual consciousness. This verse ascribes everything to Shakti.

2) By Her own will She unfolds the universe upon her own screen.

This again refers to Shakti, the dynamic creative force. The screen is a metaphor for Shakti herself, so the sutra continues the first sutra by adding that as the entire universe is manifest by Shakti it never ceases to be Shakti. Further the metaphor "screen" implies that not only is the universe a manifestation of Shakti and never ceases to be Shakti, but it is also Shakti that perceives the universe in and as herself.

3) That (projection on the screen, the universe) appears manifold because various objects are perceived by various subjects who are differently disposed.

Ksemaraja here introduces the individual subject and addresses the fact that people seldom see the universe as Shakti and that individuals seldom agree about what reality is. This is a peculiar situation. The first two sutras assured us that everything is Shakti, so the individual subjects are also Shakti, why then, do people not realize their unity with Shakti and recognize everything as Shakti?

4) The individual (atma) is a constriction of Shakti (Citi) but never the less is pure consciousness. Yet individual consciousness is filled with the constricted forms that make up the universe.

When the Pure Self restricts itself into an individual consciousness, the individual consciousness will relate to the universe as manifold restricted objects. Thus unity is lost in infinite plurality, and confronted by so many individual objects the subject contracts even more into an individual identity relating to other individual subjects and objects. Despite this ongoing contraction into an ego separate from everything, the self of the individual remains The Self.

5) Citi (the Self as Shakti) descends from the state of unmanifest Oneness (Cetana) and becomes the objects of awareness as well as the constricted individual mind (Citta) when engrossed in the objects of awareness (cetya).

This sutra explains the individual mind is nothing but a contraction or constriction of the Self as Shakti. It also explains that this constriction is not in the nature of Pure Awareness, but comes about by awareness being absorbed in the objects of awareness without recognizing these as Shakti. This has the interesting implication that freedom is not something one has to grow into or gain, rather it is a matter of getting rid of wrong knowledge about Self, awareness and the objects of awareness.

6) That individual mind is part of illusory understanding (Maya).

Not only is the understanding of the mind illusory with respect to cognizing Shakti and Pure Being [Shakti and Pure Being are one and the same], but the mind is in itself a contraction of Pure Being without any ontological basis other than Absolute Being [Shakti] -- which the mind is not only unaware of, but even quite incapable of realizing. Why can't the mind realize it's own source? Because the nature of the mind is a constriction of the source.

The next verse is very cryptic, but the comment should help:

7) Though essentially One, he (Pure Being) has two sides that consists of three aspects. He appears as fourfold and through seven pentads appears as the objective universe.

Now, what to think of this mumbo-jumbo? Obviously the sutra refers to other Kashmir Shaivism teachings, so with recourse to these we understand the following:

The two sides of the Absolute Pure Being are Shiva and Shakti. Shiva and Shakti in Kashmir Shaivism do not refer to the personages of the Hindu pantheon, but stand for the two aspects of Pure Being: Unmanifest Energy and Pure Being. On the one hand the Absolute Pure Being (Shiva) is ever unmanifest, yet at the same time its nature is dynamic creative force (Shakti) which brings the universe into existence. One might then ask what the nature of these two aspects are? Do they have something in common? Yes, the sutra explains, they have three aspects in common, and these three aspects are generally known as "sat-cit-ananda". Sat means existence, Cit means consciousness, Ananda means supreme bliss. Pure unmanifest Being is sat-cit-ananda and the dynamic creative force is sat-cit-ananda. Actually sat-cit-ananda is a concept from Vedanta, but Kashmir Shaivism incorporates this basic teaching of Vedanta and elaborates on it by explaining the Shakti aspect of the Absolute. Vedanta says there is only One (unmanifest Pure Being) that has three aspects (sat-cit-ananda), but Kashmir Shaivism corrects Vedanta by explaining that the One has a twofold nature which does not negate the threefold sat-cit-ananda of Vedanta. The Absolute both is Shiva and Shakti as well as sat-cit-ananda. In plain english: the Self is not passive unmanifest being, but is a creative force and is existence, conscious and blissful.

The fourfold appearance is due to the minds incapability to comprehend the unmanifest as inherently One union of creative force, existence, consciousness and bliss.

The seven pentads refer to Kashmir Shaivism metaphysics, which speaks of 35 (7*5) principles that constitute the created universe. I don't think there is much point in going into these, since our objective is Self-realization, not philosophizing. Why is all this not so relevant? The next sutra actually explains why:

All this is merely various systems of philosophy, which ultimately are roles played by Pure Being.

This sutra is clear enough. It reaches back to sutra 6, which said the mind is part of the problem of illusion. It does not matter how sharp and exact the classifications and descriptions are, they will never reveal the Ultimate Pure Being.

9) Pure Being, in the same way as Shakti, becomes obscured due to constrictions that appear as impurities covering the Self. Thus the individual soul comes into being and gets bound by illusions and reincarnation (samsara).

The previous sutras have focused on how everything is manifest in and of Shakti, but we are now reminded that Shakti and Pure Being are inseparable (one and the same) and that as Shakti appears covered with impurity, so does Pure Being. It may be easier to comprehend objects as constrictions of Shakti, while the individual soul may be easier to comprehend as a constriction of Pure Being. In reality there is no distinction between Pure Being and Shakti. From the point of view of the individual soul, there appears to be impurities hindering realization of Pure Being. The peculiar situation is that these impurities are also Shakti and Pure Being, however, the bound soul can not see this directly and therefore has to deal with them as impurities clouding the understanding of reality.

What this sutra does not make clear, is that the basic impurity, or constriction, is the sense of "I", the I-ness or I AM-ness. The I-ness is strengthened by the mind relating to all the many objects in the mind. One part of the mind looks at an other and says: Ah! This is who I am! Similarly every part looks at every other part and generates a complex web of identification. The basis of this web is the I-ness or I AM-ness.

10) Nevertheless (though bound in illusion) the individual soul performs the same five functions as the Self.

The five functions are listed in the next sutra:

11) These are: (a) manifestation of constricted phenomena; (b) ideation, thinking and cognition; (c) attachment to and involvement in the phenomena; (d) proliferation by planting seeds of future phenomena and constrictions; (e) dissolution of the phenomena back into Pure Being.

The five functions are of course not so easy to translate since they are technical terms. Here they are:

(a) Abhasana. To make something appear, which is actually unreal. Illusory appearance.
(b) Rakti. The minds attachment and involvement in concepts formed regarding phenomena; thinking and thought processing. It is the involvement of the subjective consciousness with the objective phenomena and the ideas, thoughts and concepts produced of that involvement.
(c) Vimarsana. Experience resulting from involvement in the object.
(d) Bijavasthapana. Literally means "planting the seed", but it is used as a metaphor for proliferation.
(e) Vilapana. Dissolution, sometimes interpreted as destruction, but it is really a matter of falling back into the unmanifest state from whence the phenomena arose in the first place.

What is described here is actually the cyclic process going on in the mind. It is: Creation of a phenomena of awareness --> Mental involvement in the phenomena --> Experience --> Consequences of the experience in the form of subtle seeds for new involvements --> Dissolution of the object of awareness.

12) The five functions, while in the absence of Self-realization, binds one in illusion (samsara). Bondage gets its power from infatuation with the phenomena.

This sutra informs us that the cycle of the five functions described in the previous sutra are actually the samsaric cycle of reincarnation in a dreamlike illusory reality. The reason one is bound in samsara is said to be the power inherent in ones infatuation with the experienced phenomena. Most interestingly the sutra states that this bondage in samsara only comes about due to lack of Self-realization. This means that illusion and bondage only continues as long as there is an I-ness with which one identifies oneself and as long as one has not realized one self as Pure Being. So, what does one do about these five functions and the involvement in them?

13) That very same Pure Awareness that acquires knowledge of the individual mind, can through meditation turn upon its source and rise to the level of recognizing itself as Pure Being (the Self).

The Self constricts its awareness to the individual mind and forgets its nature as Pure Being. However, awareness can turn away from phenomena and inwards towards its source. When this is done in a radical way attention will collapse back into its source, which is Pure Being, and at that moment a recognition of the Self occurs. It is interesting that Pratyabhijnahridayam does not speak of "realizing" the Self, but of "recognizing" the Self. The point is that the Self needs to re-cognize itself, not to reach something it was not before by growth and change.

14) The fire of Shakti (citi), even though it descends to the level of concealment, is capable of being known in proportion to its strength.

Sutra 13 spoke of introvert meditation as a means to recognize the Self. This sutra, however, speaks of the emergence of the Self as Shakti burning away ignorance in order to establish Self-recognition in the individual. This process is pure grace. Initiation into this is knows as shaktipat, which means "descent of Shakti". Shaktipat is passed on from master to student. In rare cases shaktipat is given by divine grace to an ardent seeker of Self-realization. Giving shaktipat is as easy as handing someone an apple, but often the one to whom it is given, just can't receive it or hold on to it.

15) (Shakti) On acquiring full strength, reveals everything as Pure Being.

The burning away of ignorance by Shakti is not limited to the stuff of the mind, it completely changes ones view of everything as Shakti reveals her presence in and as everything.

16) On attaining blissful Self-realization one becomes liberated even while incarnated. Though there is the usual mental activity and phenomena, Self-recognition never ceases.

It is a common misconception about Self-realization, that the mind becomes quiet or operates in a completely new manner. This sutra informs us that the mind will remain functioning as before, but one will no longer be identified with it after Self-realization. Similarly can be understood that there may be suffering in the mind, yet despite that one will be One with the bliss of the Self.

17) By opening up the center one attains the supreme bliss of Pure Being.

"Center" here refers to the Self. "Opening up" refers to the activity and results of spiritual practices for Self-realization.

18) The means are: (a) Cessation of wrong understanding. (b) Withdrawal and projection of Shakti. (c) Control of the flow (of Shakti, kundalini, prana) between the extremes.

a) "Wrong understanding" is a translation of the word "vikalpa" which can mean as much as "error, uncertainty and imagination". Therefore the suggestion to bring wrong understanding to an end just as much means to bring all fluctuations of the mind to an end. But it is noteworthy that though quieting the mind is a means to an end, it is not in any way an end in itself. Sutra 16 made this quite clear. It is therefore proper to translate "vikalpaksaya" as "cessation of wrong understanding" rather than "quieting the mind".

b) "Withdrawal and projection of Shakti" could also be translated "contraction and expansion of Shakti". This refers back to the need to get Shakti going at full strength. Projecting Shakti forth and withdrawing it again is an effective way to habituate the system to more and more Shakti while it keeps a balance between surrendering to Shakti and controlling Shakti. Ultimately, of course, one will surrender to Shakti and merge into Shakti. It is difficult to describe how this is done, but once the Shakti gets going after Shaktipat, it become quite obvious what this is about.

c) Another means is to control the flow of Shakti in the subtle energy channels of the body. These channels are known as "nadis" and the most important nadi resides in the center of the spine and is called "sushumna". Actually the two extremes of this nadi are a little above the perineum and at the crown of the scull. Shakti resides in the human body as kundalini and kundalini lies dormant in the area just above the perineum. Kundalini can be awakened and brought into the brain via sushumna. This is a very important practice. Preparing the sushumna for kundalini is very important and it is done by making prana flow up and down the spine in synchronicity with the breath. Prana is a basic vital force that is manifested out of kundalini. Since kundalini is Shakti, it is natural to use prana to prepare the way for kundalini and ultimately for Shakti.

19) By repeatedly entering samadhi, the residual impressions of samadhi will permeate one more and more. By thus repeatedly touching the Self, one will become permanently established in the Self.

As the Shakti grabs one more and more due to the practices described in the previous verse, one will enter union with the Self more and more often. This union is known as "samadhi". It is very important to note that Self-realization is not a result of the practices described in the previous sutra, but is a result of repeated and habitual samadhi.

20) Then one attains Oneness with the blissful light of consciousness. One attains the goal of all mantras. One becomes established in Pure Being prior to creation and reabsorption. One reaches higher than the Devas. One comes in control of all this. This is verily the state of Shiva (Pure Being).

Thus ends the 'Pratyabhijnahridayam',
or 'Essence of Self-recognition'.

'SILENCE' is the language of 'BRAHMA VIDYA' (SELF-KNOWLEDGE)

And eloquent 'SILENCE' is the language of 'BRAHMA VIDYA' (The science of 'SELF-KNOWLEDGE').

~SWAATHMAARAAMAN


Silence (mowna diksha) changes the hearts of all. (Talk 433)

~RAMANA MAHARSHI