Micro - Macro:-
The (individual) experient also in whom cit; or consciousness is
contracted has the universe (as his body) in a contracted form. [1]
The magnificent highest Shiva desiring to manifest the universe, which
lies in Him as identical with Himself, in the form of Sadashiva and other
appropriate forms flashes for the as first as non-different from the light (of
consciousness) but not experiencing the unity of consciousness in which the
universe is identifical with consciousness of which state anashrita siva is
only another name and being (as yet) more void than the void itself (from the
point of view of any objective manifestation). Then He unfolds Himself in the
totality of manifestations viz. principles (tattvas) worlds (bhuvanas),
entities (bhavas) and their respective experients (promoters) that are only a
solidified form (asyanatarupa) of Cit essence.
As thus the Lord is universe-bodied, so the (individual) experient also
because of consciousness being contracted has the body of the entire universe
in a contracted has the body of the entire universe in a contracted form even
as the vata tree is in a contracted form in its seeds. So does the Siddhanta
(the settled doctrine of the system) say:
‘One body and embodied really include all the bodies and the embodied.’
Trisiromala also discloases that the subject or self becomes the universe
in a contracted from. Beginning (thus).
“The body is of the form of all gods; hear now concerning it, my dear. It
is called earth because of its solidity and water because of its feudity.” It ends by saying.
“The three headed Bhairava is present in person (saksat vyavasthitak),
pervading the entire.
Here this is the implication. The experient or subject is identical with
Shiva whose body is the universe because light (of consciousness) is his true
nature and because of the reasoning of the Agamas only because of his (Siva’s)
Maya Shakti he (the experient) appears as contracted because his real nature is
not manifested. Contraction also, on (close) consideration consists of cit
(consciousness) only since it is manifested only as of the nature of cit
otherwise (i.e. in the absence of its being manifested and it can be manifested
only when it is of the nature of
consciousness), it becomes mere nothing. Thus every subject identical with
reversed Shiva whose body is the universe.
With this intention, the identify of the Jiva (the individual experient) and
Shiva (the universal experient) has been declared in Spandashastra (in the
verse) starting with:
“Because the Jiva is identical with the whole universe” and concluding
with (the line) “Hence there is no state which is not Shiva. (Spandakanka of
Vasugupta – Nisyanda II. vv. 3-4). Knowledge of this truth alone constitutes
liberation want of knowledge of this truth alone constitutes bandage.
An objection might be raised viz. the subject or experient is of the
natue of vikalpa and vikalpa is due to citta. Citta being there (i. e. being
the nature of the subject) how can he (the subject) be of the nature of Shiva. Apprehending
(such an objection), the author in order to settle the connotation of) citta
itself says : -
Citti (universal consciousness) itself descending from (the stage of) cetana
(the un contracted conscious stage) becomes citta (individual consciousness) in
as much as it becomes contracted (Samkocini) in conformity with the objects of
consciousness (cetya).[2]
Citta (individual consciousness) is not anything else rather it is the
exalted citi (universal consciousness) itself. Now when citi concealing its
real nature accepts contraction or limitation, then, it has only two aspects.
Sometimes it flashes forth with the predominance of Cit, subordinating to
itself limitation which has made its appearance; sometimes (it appears) with
the predominance of limitation. In the case of Cit being predominant in its
natural state and there being the predominance of prakasha only (without vimarsha)
its pramatr or experient is vijnanakala.
In the case of both prakasha and vimarsha being predominant the experient
is vidyapramata. Even in this state (prakasha – paramarha pradhanatve) as the
contraction (of consciousness) is gradually less there are the stage of Isha,
Sadashiva and Anashrita Shiva. In the predominance of cit, however acquired
through effort of contemplation (Samadhi) the knower ship of the pure path
reaches. The highest degree by images.
Where however, contraction or limitation (of Cit) is predominant there
occurs the knower ship of the void etc.
This being the position citi (the universal consciousness) itself in the
form of the limited subject decending from its stage of cetana (universal
consciousness) disposed towards comprehending objects being limited by its
objects of consciousness like blue (i. e. external object of consciousness)
pleasure (i.e. internal object of consciousness) etc. being limited by both
limitations (i. e. external and internal
objects of consciousness) becomes citta (individual consciousness).
When however, (the aspirant) by accomplishing the prasorra or forth-going
of the (divine) senses adopts the means of the practice of sarga or emanation
(of the objective existence) and by accomplishing the existence or withdrawing
(of the senses) adopts the means of the practice of samhara or withdrawal (of
the objective existence) then -
In acquiring the (inherent) power of citi, he, the aspirant assimilates
the universe to himself.[3]
Citi by the submergence of the covering of body prana etc. and by
bringing into prominence her essential nature by her emergence is bala or
power. Then having resorted to that power the mantra (acquire the power and
efficiency of the all knowing i.e. shiva)
Thus when the power (of consciousness); is gained i.e. when one betakes
to one’s real nature that has now emerged, one makes the universe from the
earth to Sadashiva one’s own i.e. makes the universe appear as identical with
the Self. This has been said by the ancient teachers in the ‘kramasutras’ in
their own characteristic language –
Just as fire set ablaze consumes the fuel even so should one consume the
objects of sense which act like tetters.
After having observed the whole universe as his own body and after being
exceedingly alert in the three states of consciousness (waking dreaming and
deep sleep) and concentrating attention in one place namely on the Lord he will
have full enlightenment with the divine visionon the basis of Spanda. He will not
be troubled by any other thing.[4]
There must be an incessant exertion on the part of the sadlaka for the
acquisition of complete enlightenment which cuts to pieces the veil of ignorance.
Thus when his mind permeater everything and he comes to know, the Highest
Principle which forms its substratum he will not be troubled by external
appearance which in the result of Kalas
It must be remembered the Cit remains the same in all stages. The surely
is the acquisition of immortality. This surely is the acquisition of
immortality. This surely is the realization of the self, this is the liberative
intuition based on self faith leading to the identity with Lord Shiva. [5]
Self carries the consciousness the consciousness carries all that one
sees or knows. Self is thus the totality of one’s existence. Self embodies the
internal feelings as well as the external sensations. In fact there is no
difference between the two.
“What is within us is also without.
What is without is also within” Katha Upanishad
According to Tantrik theory this whole world is divided into seven parts.
In each and every part there are innumerable lokas and nakshatra mandals.
According to them human body is also divided into seven parts. Every plexuse is
related to the one part of the world. In which part whatever type of energy is
active the plexuse related to that very part also contains that energy in
latent form.
In the manner the spine of human being which contains 33 bones in every
bone there exists one God. Or we can say that there 33 bones are the residence
of thirty three million gods. There 33 million gods are Prajapati, Indra eight Vasus,
twelve Aadityas and eleven Rudras.
As we are having the shunyamarga i.e. sushumna so also there is shunya
marga in the universe through which the yogis travel. Consciousness which lies
in the human body is not confined to the body but it has cosmic connection.
Each and every creature of this world is related to all the other creatures of
this world. That is why it is possible for the yogis to affect the other person
who is far away from him.
In yoga human body has been divided into seven plexuses. There is
predominence of earth element in muladhara water element in manipura fire
element in swadhishthana air element in anahata and space in vishuddtha
plexuses. According to Arun Kumar Sharma, it means that these very elements are
being created in those very plexuses. The bijavarnas for these physical
elements are Lam for earth Vam for water, Ram for fire Vam for air Tam for
space. There Tantrik bija varnas are the symbols of those sounds which are
originating from those plexuses while these elements are being created.
Whatever food we take five elements arising from them are being stored in these
particular places. The colours of the plexuses are: bloody of muladhara, pink
of manipura, blue of swadhishthana, red of anahata and smoky of vishuddha
plexus. After the reflection of the physical elements on the blood, whatever
colour is got has been mentioned here.[6]
On the top of human brain there is medulla oblongata. It is very
important and sensitive part of human body. Its shape is just like an egg which
is filled with multi coloured liquid. In this liquid there is one thousand
round shaped rings of subtle nerves. There nerves are thinner than the hair.
But its length is at least one thousand feet. Its one end is related to the
shushvmna and the other end is related to the Brahmarandhra. On the top of the
head there is a as hole, similar to the point of the needle. This very hole is
called Brahmarandhra in yoga. Through this Brahmarandhra, the subtle nerves of
the medulla oblongata are related to the whole cosmos. The thoughts of waves of
all the creatures of this universe are being spreaded in the ethes continuously.
Through this Brahmarandhra our subtle nerves try to catch those thought waves. In fact this medulla oblongata is the centre
of the universe; through which human being is indirectly related with the
universe. It has been mentioned in the Tartraloka also.[7]
The doctrine of vibration stresses instead the importance of experiencing
Spanda, the vibration or pulse of consciousness. The mainstay of the Doctrine of
Vibration is the contemplative experience the awakened yogi has of his true
nature as the universal perceiving and acting consciousness. Every activity in
the universe as well as every perception notion, sensation or emotion in the
micro corm, ebbs and flows as part of the universal rhythm of the ones reality
which is Shiva, the one God who is the pure conscious agent and perceives.
According to the Doctrine of vibration man can realize his true nature to be
Shiva by experiencing Spanda the dynamic recurrent and creative activity of the
absolute.
The world is synchronistic, its co-incidental, its happening
simultaneously. Infinite possibilities co-exist at the same time says Deepak
Chopra. Our senses tell us that events happen within space and time. There is a
past, present and future and the world operates through linear cause effect relationship.
So every time we make a choice, we cause an effect and that effect becomes the
cause of another effect. Things have to happen one at a time. This cause a time
line to appear. That is how our senses experience the world but in fact the
world is not like that. The world is synchronistic its coincidental, its
happening simultaneously. Infinite possibilities co-exist at the same time.
Everything is happening all at once and everything is correlated and instantly
synchronized with everything else. This simultaneity can only happen through
what is called infinite correlation which is the ability to do on infinite
number of things and correlate then with one another at the same time.
The human body is the best example of infinite correlation because it’s
field of simultaneity where physics, chemistry, biology and mathmatics all come
together to create the experience of life.
The body has a hundred trillion cells which is more than all the stars in
the Milky way galaxy. Each cell is doing countless things per second and it
instantly knows what the other cells are doing and correlates its activity.
There is no time for one cell to tell another cell whatever he is doing. Our stomach
cells are digesting foods while our brain cells are thinking thoughts while our
gall bladden is making bile, while our immune system is silling germs. The cells not only do more than one thing at a time
but they all keep track of what the others are doing otherwise there would be great
deal of confusion in the body.
Our body is part of the universe and everything that happens in the
universe finally affects its physiology says Deepak Chopra. At the same time
that it is correlating various activities of the cells our body is monitoring
the movement of the earth the moon the planets the stars and the entire cosmos.
Our body, mind and emotions-everything in our physiology is changing moment to
moment depending on the time of the day, the cycles of the moon the seasons and
even the tides.
Our body is a part of the universe and everything that happens in the
universe alternately affects its physiology. Biological rhythms are an
expression of the rhythms of the earth in relationship to the entire cosmos and
four of these rhythms daily, tidal monthly or lunar and annual or seasonal are
the basis of all the other rhythms in our body.
As the earth spins on its axis we experience a 24 hour cycle of night and
day that we call the circadian rhythm. This rhythm is based on the spinning of
the earth and everything in our body being part of the earth is also spinning
and following the earth rhythm. When this biological rhythm is disrupted by
long distance travel for examples we experience jet lag. Or if we work a night shift, we don’t feel
quite right even it we rest during the day because our biological rhythms are not
of tune with cosmic rhythms.
Scientific data shows that if we give an animal a certain does of radiation
at one time of the day, it may have a beneficial effect. If the same dev of
radiation in given 12 hours lates; the animal may die because its physiology
has changed completely in that 12 hour period. Even a little bit of subjective
experience tells us that at certain times of the day we feel hungry while at
other times we feel sleepy.
[1] fpfrladks pkRek psruksfMi
ladqfpr fo”oe;%AA4AA
Pratyabhijna
Hridayam – Translated by Jaidev Singh Motilal Banarasid as Publishers. Delhi
[2] fpfrjso psru ink no:<+k psR;ladksfpuh
fpÙke AA5AA
[3] izcq) loZnk fu’BsKkusukyksD; xkspjeA
,d=kjksi;sRlo
rrksUisu u ihMkirsAA12AA Spanda Kantka Section 3, Verse - 72
[4] cyykHks fo”o
ekRelRdjksfrAA15AA Pratyabhijnahrdayam. Trans. By Jaidev Singh Motilal
Banarasidass Publishers –Delhi 2003, P. 89-90
[5] b;esok e`r izkfIr j; esokReuks xzg%A
bla fuokZ.k nh{kkp f”ko
lnkonkf;uh AA7AA Spanda Kanka Section 2, Verse 7
[6] Marampatra – Arun Kumar
Sharma – Vishavidhyalaya Prakashan, Varanasi
[7] ;Fkk nsgsLogksjk=U;wukf/kD;kfn uks
leeAA87AA
rFkk
iqjs’oihR;so rf}”ks’ks.k uksfnoe~A Tantraloka – II- Volume, VI –
Chapter, Verse – 87, P. 383
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